The autobiography of St. Ignatius

The Autobiography of St. Ignatius

THE AUTOBIOGRAPHY

OF

St. Ignatius

EDITED BY

J. F. X. O'CONOR, SJ.

NEW YORK, CINCINNATI, CHICAGO
BENZIGER BROTHERS

Printers to the Holy Apostolic See
1900

r

VBI uj **«

Imprimatur

MICHAEL AUGUSTINE,

ARCHBISHOP or NEW YORK.

Nibil obstat.

EDWARDUS I. PURBRICK, S.J.,

Prapositus Provincial!! Provinci*
Marylandite Nco-Eboractnut.

JACOBUS J. CASEY, S.J.,
Censor Deputatus.

NEW YORK, Dec. 14, 1899.

COPYRIGHT, 1900, BY BENZIGER BROTHERS.

2-O

ST. IGNATIUS RECEIVING ST. FRANCIS BORGIA.

ST. IGNATIUS LOYOLA.

THE FIRST Vows AT MOXTMARTRE OF ST. IGNATIUS

AND COMPANIONS. FATHER FABER CELEBRATING

MASS.

ST. IGNATIUS CONVERSING WITH ST. FRANCIS XAVIEB
AT THE UNIVERSITY OF PARIS.

ST. IGNATIUS AT THE HOLY SACRIFICE.
Painted by Rubens.

Editor's Preface

THIS account of the life of St. Igna
tius, dictated by himself, is considered by
the Bollandists the most valuable record
of the great Founder of the Society of
Jesus. The editors of the Stimmen Aus
Maria Laach, the German review, as well
as those of the English magazine, The
Month, tell us that it, more than any
other work, gives an insight into the spir
itual life of St. Ignatius. Few works in
ascetical literature, except the writings of
St. Teresa and St. Augustine, impart such
a knowledge of the soul.

To understand fully the Spiritual Exer
cises, we should know something of the
man who wrote them. In this life of St.
Ignatius, told in his own words, we acquire
5

6 Editor s Preface

an intimate knowledge of the author of
the Exercises. We discern the Saint's
natural disposition, which was the founda
tion of his spiritual character. We learn
of his conversion, his trials, the obstacles
in his way, the heroism with which he
accomplished his great mission.

This autobiography of St. Ignatius is
the groundwork of all the great lives of
him that have been written.

Bartoli draws from it, Genelli develops
it, the recent magnificent works of Father
Clair, S.J., and of Stewart Rose are am
plifications of this simple story of the life
of St. Ignatius.

The Saint in his narrative always refers
to himself in the third person, and this
mode of speech has here been retained.
Many persons who have neither the time,
nor, perhaps, the inclination, to read larger
works, will read, we trust, with pleasure
and profit this autobiography.

Editor s Preface 7

Ignatius, as he lay wounded in his
brother's house, read the lives of the
saints to while away the time. Touched
by grace, he cried, "What St. Francis and
St. Dominic have done, that, by God's
grace, I will do." May this little book,
in like manner, inspire its readers with
the desire of imitating St. Ignatius.

THE EDITOR.

EASTER, 1900.

COLLEGE OF ST. FRANCIS XAVIER,
NEW YORK.

Preface of Father Louis Gonzalez, S.J., to
the "Acts of St. Ignatius" received from
the lips of the Saint and translated into
Latin by Father Hannibal Codretto, S.J.

Preface of the Writer

JESUS, MARY. In the year 1553, one
Friday morning, August 4, the eve of the
feast of Our Lady of the Snows, while
St. Ignatius was in the garden, I began
to give him an account of my soul, and,
among other things, I spoke to him of
how I was tempted by vain glory. The
spiritual advice he gave me was this :
" Refer everything that you do to God ;
strive to offer Him all the good you
find in yourself, acknowledging that this
comes from God, and thank Him for it."
The advice given to me on this occasion

9

io Preface of the Writer

was so consoling to me that I could not
refrain from tears. St. Ignatius then re
lated to me that for two years he had
struggled against vain glory ; so much so,
indeed, that when he was about to em
bark for Jerusalem at Barcelona he did
not dare to tell any one where he was
going. He told me, moreover, that since
that time his soul had experienced great
peace in regard to this matter.

An hour or two later we went to din
ner, and, while Master Polancus and I
were dining with him, St. Ignatius said
that Master Natalis and others of the
Society had often asked him to give a
narrative of his life, but he had never as
yet decided to do so. On this occasion,
however, after I had spoken to him, he
reflected upon it alone. He was favor
ably inclined toward it. From the way
he spoke, it was evident God had enlight
ened him. He had resolved to manifest

Preface of the Writer 1 1

the main points of his interior life up to the
present, and had concluded that I was the
one to whom he would make these things
known.

At that time St. Ignatius was in very
feeble health. He did not promise him
self one day of life, but, on the contrary,
if any one were to say, " I shall do that
within two weeks or a week," St. Ignatius
was accustomed to say : " How is that ?
Do you think you are going to live that
long ? " However, on this occasion, he
said he hoped to live three or four months
to finish the narrative. The next day
when I asked him when he wished to
begin, he answered that I should remind
him every day until he had an oppor
tunity for it. As he could not find time,
partly on account of his many occupations,
he told me to remind him of it every
Sunday. In the following September he
called me, and began to relate his whole

12 Preface of the Writer

life clearly and distinctly with all the
accompanying circumstances. Afterward,
in the same month, he called me three or
four times, and told me the history of his
life up to the time of his dwelling at Man-
resa. The method followed by St. Igna
tius is so clear that he places vividly
before our eyes the events of the past.

It was not necessary to ask him any
thing, as nothing important was omitted.
I began to write down certain points
immediately, and I afterward filled out
the details. I endeavored to write noth
ing that I did not hear from him. So
closely did I adhere to his very words
that afterward I was unable to explain the
meaning of some of them. This nar
rative I wrote, as I have indicated above,
up to September, 1553. From that time
until the i8th of October, 1554, when
Father Natalis came, St. Ignatius did not
continue the narrative, but pleaded excuse

Preface of the Writer 13

on account of infirmities or other busi
ness, saying to me, "When such and
such a business is settled, remind me of
it." When that work was done, I re
called it to his memory. He replied,
" Now I have that other affair on hand ;
when it is finished remind me."

Father Natalis was overjoyed that a
beginning had been made, and told me to
urge St. Ignatius to complete it, often say
ing to me, "In no other way can you
do more good to the Society, for this is
fundamentally the Society." He himself
spoke to St. Ignatius about it, and I was
told to remind him of it when the work
in regard to the founding of the college
was finished. And when it was over, and
the business with Prester John settled
and the courier had departed, we contin
ued the history on the 9th of March,
1555. About this time Pope Julius be
came ill, and died on the 2jd of the

14 Preface of the Writer

same month. The narrative was then
postponed until the election of the new
Pope, who died soon after his election.
Our work remained untouched until Pope
Paul mounted the papal throne. On
account of the great heat and many occu
pations, the biography did not make much
progress until the 2ist of September,
when there was question of sending me
to Spain. And so he appointed the
morning of the lid for a meeting in the
red tower. After saying Mass I went
to him to ask him if it were the time.
He told me to go and wait for him in
the red tower. Supposing that I should
have to wait a long while, I delayed on
the porch, talking with a brother who
asked me about something. When St.
Ignatius came he reprimanded me be
cause, contrary to obedience, I had not
waited for him in the appointed place,
and he would not do anything that day.

Preface of the Writer 1 5

Then we urged him very earnestly to
continue. So he came to the red tower,
and, according to his custom, dictated
while walking.

While taking these notes I tried to see
his face, and kept drawing near to him.
He said to me, " Keep your rule." And
as I approached again, and looked at him
a second and a third time, he repeated
what he had said and then went away.
Finally, after some time, he returned to
the red tower to complete the dictation.
As I was about starting on my journey,
and St. Ignatius spoke to me the day
before my departure, I could not write
out the narrative in full at Rome. At
Genoa where I went I had no Spanish
secretary, so I dictated in Latin the points
I had brought with me, and finished the
writing at Genoa in December, 1555.

Contents

Page

EDITOR'S PREFACE 5

PREFACE OF THE WRITER .... 9

CHAPTER I

His Military Life — He is wounded at the
Siege of Pampeluna — His Cure — Spiritual
Reading — The Apparition — The Gift of
Chastity — His Longing for the Journey to
Jerusalem and for a Holier Life . . 19

CHAPTER II

Ignatius leaves his Native Land — What he did

at Montserrat and Manresa . . • 3°

CHAPTER III

Scruples — Heavenly Favors — Journey to Bar
celona ...••• 47

CHAPTER IV

His Journey to Rome, Venice, Jerusalem, and

the Holy Land . . .66

c 17

1 8 Contents

CHAPTER V

Page

The Arrival in Apulia, Venice, Ferrara, and

Genoa — He is apprehended as a Spy —
He is despised as a Fool — His Studies at
Barcelona and Alcala . . . 78

CHAPTER VI

The Prisons at Alcala and Salamanca . . 93

CHAPTER VII

His Studies in Paris, and Other Incidents of his

Life in

CHAPTER VIII

His Arrival in his Native Land and the Virtues
practised there — His Journey into Spain
and Italy — The Famous Apparition and
his Life in the Same Place . . 1 29

APPENDIX

St. Ignatius and his Work for Education . .145
Authors . . . . . . 155

The Educational Plan of St. Ignatius . 1 56

The Autobiography of
St. Ignatius

The Account of his Life dictated to
Father Gonzalez by St. Ignatius

CHAPTER I

HIS MILITARY LIFE HE IS WOUNDED AT

THE SIEGE OF PAMPELUNA HIS CURE

SPIRITUAL READING THE APPARITION

THE GIFT OF CHASTITY HIS LONGING

FOR THE JOURNEY TO JERUSALEM AND
FOR A HOLIER LIFE

UP to his twenty-sixth year the heart
of Ignatius was enthralled by the vanities
of the world. His special delight was in
the military life, and he seemed led by a
strong and empty desire of gaining for
himself a great name. The citadel of
Pampeluna was held in siege by the
19

2o Autobiography of St. Ignatius

French. All the other soldiers were
unanimous in wishing to surrender on
condition of freedom to leave, since it was
impossible to hold out any longer; but
Ignatius so persuaded the commander,
that, against the views of all the other
nobles, he decided to hold the citadel
against the enemy.

When the day of assault came, Igna
tius made his confession to one of the
nobles, his companion in arms. The sol
dier also made his to Ignatius. After the
walls were destroyed, Ignatius stood fight
ing bravely until a cannon ball of the
enemy broke one of his legs and seriously
injured the other.

When he fell, the citadel was surren
dered. When the French took pos
session of the town, they showed great
admiration for Ignatius. After twelve
or fifteen days at Pampeluna, where he
received the best care from the physicians

His Military Life 21

of the French army, he was borne on a
litter to Loyola. His recovery was very
slow, and doctors and surgeons were sum
moned from all parts for a consultation.
They decided that the leg should be
broken again, that the bones, which had
knit badly, might be properly reset ; for
they had not been properly set in the
beginning, or else had been so jostled
on the journey that a cure was impossible.
He submitted to have his flesh cut again.
During the operation, as in all he suffered
before and after, he uttered no word and
gave no sign of suffering save that of
tightly clenching his fists.

In the meantime his strength was fail
ing. Fie could take no food, and showed
other symptoms of approaching death.
On the feast of St. John the doctors gave
up hope of his recovery, and he was ad
vised to make his confession. Having
received the sacraments on the eve of

22 Autobiography of St. Ignatius

the feasts of Sts. Peter and Paul, toward
evening the doctors said that if by the
middle of the night there were no change
for the better, he would surely die. He
had great devotion to St. Peter, and it so
happened by the goodness of God that in
the middle of the night he began to grow
better.

His recovery was so rapid that in
a few days he was out of danger. As
the bones of his leg settled and pressed
upon each other, one bone protruded
below the knee. The result was that
one leg was shorter than the other, and
the bone causing a lump there, made the
leg seem quite deformed. As he could
not bear this, since he intended to live
a life at court, he asked the doctors
whether the bone could be cut away.
They replied that it could, but it would
cause him more suffering than all that
had preceded, as everything was healed,

His Cure 23

and they would need space in order to
cut it. He determined, however, to
undergo this torture.

His elder brother looked on with
astonishment and admiration. He said
he could never have had the fortitude
to suffer the pain which the sick man
bore with his usual patience. When
the flesh and the bone that protruded
were cut away, means were taken to
prevent the leg from becoming shorter
than the other. For this purpose, in
spite of sharp and constant pain, the
leg was kept stretched for many days.
Finally the Lord gave him health. He
came out of the danger safe and strong
with the exception that he could not
easily stand on his leg, but was forced
to lie in bed.

As Ignatius had a love for fiction,
when he found himself out of danger he
asked for some romances to pass away

24 Autobiography of St. Ignatius

the time. In that house there was no
book of the kind. They gave him,
instead, "The Life of Christ," by Ru
dolph, the Carthusian, and another book
called the " Flowers of the Saints," both
in Spanish. By frequent reading of these
books he began to get some love for
spiritual things. This reading led his
mind to meditate on holy things, yet
sometimes it wandered to thoughts which
he had been accustomed to dwell upon
before.

Among these there was one thought
which, above the others, so filled his
heart that he became, as it were, im
mersed and absorbed in it. Uncon
sciously, it engaged his attention for
three and four hours at a time. He
pictured to himself what he should do
in honor of an illustrious lady, how he
should journey to the city where she
was, in what words he would address

Spiritual Reading 25

her, and what bright and pleasant say
ings he would make use of, what man
ner of warlike exploits he should perform
to please her. He was so carried away
by this thought that he did not even
perceive how far beyond his power it
was to do what he proposed, for she
was a lady exceedingly illustrious and
of the highest nobility.

In the meantime the divine mercy was
at work substituting for these thoughts
others suggested by his recent readings.
While perusing the life of Our Lord and
the saints, he began to reflect, saying to
himself: "What if I should do what
St. Francis did?" "What if I should
act like St. Dominic ? " He pondered
over these things in his mind, and kept
continually proposing to himself serious
and difficult things. He seemed to feel
a certain readiness for doing them, with
no other reason except this thought :

16 Autobiography of St. Ignatius

" St. Dominic did this ; I, too, will do
it." " St. Francis did this ; therefore I
will do it." These heroic resolutions
remained for a time, and then other vain
and worldly thoughts followed. This
succession of thoughts occupied him for
a long while, those about God alter
nating with those about the world. But
in these thoughts there was this differ
ence. When he thought of worldly
things it gave him great pleasure, but
afterward he found himself dry and
sad. But when he thought of journey
ing to Jerusalem, and of living only on
herbs, and practising austerities, he found
pleasure not only while thinking of them,
but also when he had ceased.

This difference he did not notice or
value, until one day the eyes of his soul
were opened and he began to inquire the
reason of the difference. He learned by
experience that one train of thought left

His Longing to Journey to Jerusalem 27

him sad, the other joyful. This was his
first reasoning on spiritual matters. After
ward, when he began the Spiritual Exer
cises, he was enlightened, and understood
what he afterward taught his children
about the discernment of spirits. When
gradually he recognized the different
spirits by which he was moved, one, the
spirit of God, the other, the devil, and
when he had gained no little spiritual
light from the reading of pious books, he
began to think more seriously of his past
life, and how much penance he should do
to expiate his past sins.

Amid these thoughts the holy wish to
imitate saintly men came to his mind ; his
resolve was not more definite than to
promise with the help of divine grace that
what they had done he also would do.
After his recovery his one wish was to
make a pilgrimage to Jerusalem. He
fasted frequently and scourged himself to

28 Autobiography of St. Ignatius

satisfy the desire of penance that ruled in
a soul rilled with the spirit of God.

The vain thoughts were gradually les
sened by means of these desires — desires
that were not a little strengthened by the
following vision. While watching one
night he plainly saw the image of the
Blessed Mother of God with the Infant
Jesus, at the sight of which, for a consid
erable time, he received abundant consola
tion, and felt such contrition for his past
life that he thought of nothing else.
From that time until August, 1555, when
this was written, he never felt the least
motion of concupiscence. This privilege
we may suppose from this fact to have
been a divine gift, although we dare not
state it, nor say anything except confirm
what has been already said. His brother
and all in the house recognized from what
appeared externally how great a change
had taken place in his soul.

A Holier Life *9

He continued his reading meanwhile,
and kept the holy resolution he had
made. At home his conversation was
wholly devoted to divine things, and
helped much to the spiritual advancement
of others.

CHAPTER II

IGNATIUS LEAVES HIS NATIVE LAND

WHAT HE DID AT MONTSERRAT AND
AT MANRESA

IGNATIUS, starting from his father's
house, set out upon his journey on horse
back. About this time he began his
habit of taking the discipline every night.
His brother desired to accompany him as
far as Ogna, and during the journey was
persuaded by the Saint to pass one night
of watching at the shrine of Our Blessed
Lady at Aruncuz. Having prayed some
time at the shrine for new strength for
his journey, leaving his brother at Ogna
at the house of their sister, to whom he
paid a short visit, he journeyed on to
Navarre. Remembering that an official
30

Ignatius Leaves bis Native Land 31

in the Duke's palace owed him some
money, he collected it by sending in a
written account to the treasurer, and dis
tributed it among persons to whom he
felt indebted. A portion of the money
he devoted to the restoration of a picture
of the Blessed Virgin. Then dismissing
his two remaining servants, he rode forth
alone from Navarre in the direction of
Montserrat, a mountain town of Catalonia
in the northern part of Spain.

It will not be amiss to recall an event
that occurred during this journey, to show
the manner in which God directed him.
Although filled with an ardent desire of
serving God, yet his knowledge of spiritual
things was still very obscure. He had
undertaken to perform extraordinary pen
ances, not so much with a view to satisfy
for his sins as with the intention of doing
something pleasing to his Lord. He
declared indeed that though filled with

32 Autobiography of St. Ignatius

the liveliest abhorrence of his past sins,
he could not assure himself that they
were forgiven ; yet in his austerities so
intense was his desire to do great things
for Christ that he did not think of his
sins. When he recalled the penances
practised by holy persons, his whole mind
was bent on doing something to equal and
even surpass them. In this holy ambition
he found his consolation, for he had no
interior motive for his penances, knowing
as yet very little about humility or charity
or patience, for to obtain these many holy
men have led austere lives. He knew
still less the value of discretion, which
regulates the practice of these virtues.
To do something great for the glory of
his God, to emulate saintly men in all
that they had done before him — this
was the only object of Ignatius in his
practices of external mortification.

While he journeyed on, a Saracen

Defence of the Blessed Fir gin 33

mounted on a horse came up with him.
In the course of the conversation mention
was made of the Blessed Virgin. The
stranger remarked that though he ad
mitted that the Mother of Christ had
conceived without detriment to her vir
ginal purity, yet he could not believe that
after the conception of her divine Son she
was still a virgin. He was so obstinate
in holding this opinion, that no amount
of reasoning on the part of Ignatius
could force him to abandon it. Shortly
afterward the Saracen rode on, leaving
the pilgrim to his own reflections. These
were not of the most peaceful nature.
He was sorely troubled as he thought
over the conduct of his recent fellow-trav
eler, and felt that he had but poorly ac
quitted himself of his duty of honoring
the Mother of God. The longer his
mind thought upon the matter, the more
his soul was filled with indignation against

34 Autobiography of St. Ignatius

himself for having allowed the Saracen to
speak as he had done of the Blessed Vir
gin, and for the lack of courage he fancied
he had shown in not at once resenting the
insult. He consequently felt impelled by
a strong impulse to hasten after him and
slay the miscreant for the insulting lan
guage he had used. After much internal
conflict with these thoughts, he still re
mained in doubt, nor could he decide
what course to follow. The Saracen, who
had ridden on, had mentioned to him that
it was his intention to proceed to a town
not far distant from the highroad. At
length, Ignatius, wearied by his inward
struggle and not arriving at any determi
nation, decided to settle all his doubts in
the following novel way : he would give
free rein to his horse, and if, on coming to
the cross-road, his horse should turn into
the path that led to the destination of the
Moor, he would pursue him and kill him ;

Procures Coarse Garments 35

but if his horse kept to the highroad he
would allow the wretch to escape. Hav
ing done as he had decided, it happened
through the Providence of God that his
horse kept to the highroad, though the
place was distant only about thirty or forty
yards, and the way leading to it was very
wide and easy.

Arriving at a large village situated a
short distance from Montserrat, he deter
mined to procure a garment to wear on
his journey to Jerusalem. Fie therefore
bought a piece of sackcloth, poorly wo
ven, and filled with prickly wooden fibres.
Of this he made a garment that reached
to his feet. He bought, also, a pair of
shoes of coarse stuff that is often used in
making brooms. He never wore but one
shoe, and that not for the sake of the com
fort to be derived from it, but because, as
he was in the habit of wearing a cord tied
below the knee by way of mortification,

3 6 Autobiography of St. Ignatius

this leg would be very much swollen at
night, though he rode all day on horse
back. For this reason, he felt he ought
to wear a shoe on that foot. He provided
himself also with a pilgrim's staff and a
gourd to drink from. All these he tied
to his saddle.

Thus equipped, he continued on his way
to Montserrat, pondering in his mind, as
was his wont, on the great things he would
do for the love of God. And as he had
formerly read the stories of Amadeus of
Gaul and other such writers, who told
how the Christian knights of the past
were accustomed to spend the entire night,
preceding the day on which they were to
receive knighthood, on guard before an
altar of the Blessed Virgin, he was rilled
with these chivalric fancies, and resolved
to prepare himself for a noble knighthood
by passing a night in vigil before an altar
of Our Lady at Montserrat. He would

Offers his Sword to Our Lady 37

observe all the formalities of this cere
mony, neither sitting nor lying down, but
alternately standing and kneeling, and
there he would lay aside his worldly dig
nities to assume the arms of Christ.

When he arrived at Montserrat, he
passed a long time in prayer, and with the
consent of his confessor he made in writ
ing a general confession of his sins.
Three whole days were employed in this
undertaking. He begged and obtained
leave of his confessor to give up his horsex
and to hang up his sword and his dagger
in the church, near the altar of the Blessed
Virgin. This confessor was the first to
whom he unfolded his interior, and dis
closed his resolution of devoting himself
to a spiritual life. Never before had he
manifested his purpose to anybody.

The eve of the Annunciation of Our
Blessed Lady in the year 1522 was the
time he chose to carry out the project he

38 Autobiography of St. Ignatius

had formed. At nightfall, unobserved by
any one, he approached a beggar, and
taking off his own costly garments gave
them to the beggar. He then put on
the pilgrim's dress he had previously
bought, and hastened to the church,
where he threw himself on his knees
before the altar of the Blessed Mother
of God, and there, now kneeling, now
standing, with staff in hand, he passed
the entire night.

After receiving the Blessed Sacrament,
to avoid recognition he left the town at
daybreak. He did not go by the direct
route that leads to Barcelona, as he might
have met those who knew him and would
honor him, but he took a byway that led
him to a town called Manresa. Here he
determined to remain a few days in the
hospital and write out some notes in his
little book, which for his own consolation
he carefully carried about with him. At

His Avoiding Praise 39

about a league's distance from Montserrat,
he was overtaken by a man who had ridden
after him at a rapid pace. This man ac
costed him and inquired if he had given
certain garments to a poor man, as the lat
ter had declared. Ignatius answered that it
was true that he had given them to a beg
gar. On learning that the latter had been
ill-treated because he was suspected of hav
ing stolen the clothes, the eyes of Ignatius
filled with tears, in pity for the poor man.
Although he had fled so anxiously from
the praise of men, he did not remain long
at Manresa before many marvellous things
were narrated of him. This fame arose
from what had occurred at Montserrat.
His reputation increased day by day.
Men vied with each other in adding
some particulars about his sanctity, de
claring that he had abandoned immense
revenues, and other wonderful things
without much regard to real facts.

40 Autobiography of St. Ignatius

At Manresa he lived on the alms that
he daily begged. He never ate meat nor
partook of wine, though they were offered
him. On Sundays, however, he never
fasted, and if wine were offered him, he
drank of it sparingly. In former days
he had been very careful of his hair,
which he had worn, and, indeed, not
unbecomingly, in the fashionable man
ner of the young men of his age ; but
now he determined to cease to care for
it, neither to comb it nor to cut it, and to
dispense with all covering for his head
both day and night. To punish himself
for the too great nicety which he had
formerly had in the care of his hands
and feet, he now resolved to neglect them.
It was while he was living at the
hospital at Manresa that the following
strange event took place. Very fre
quently on a clear moonlight night there
appeared in the courtyard before him an

Spiritual Trials 41

indistinct shape which he could not see
clearly enough to tell what it was. Yet
it appeared so symmetrical and beautiful
that his soul was filled with pleasure and
joy as he gazed at it. It had something
of the form of a serpent with glittering
eyes, and yet they were not eyes. He
felt an indescribable joy steal over him
at the sight of this object. The oftener
he saw it, the greater was the consolation
he derived from it, and when the vision
left him, his soul was filled with sorrow
and sadness.

Up to this period he had remained in
a constant state of tranquillity and con
solation,, without any interior knowledge
of the trials that beset the spiritual life.
But during the time that the vision
lasted, sometimes for days, or a little
previous to that time, his soul was vio
lently agitated by a thought that brought
him no little uneasiness. There flashed

42 Autobiography of St. Ignatius

upon his mind the idea of the difficulty
that attended the kind of life he had
begun, and he felt as if he heard some
one whispering to him, " How can you
keep up for seventy years of your life
these practices which you have begun ? "
Knowing that this thought was a temp
tation of the evil one, he expelled it by
this answer : " Can you, wretched one,
promise me one hour of life ? " In this
manner he overcame the temptation, and
his soul was restored to peace. This was
his first trial besides what has already
been narrated, and it came upon him
suddenly one day as he was entering the
church. He was accustomed to hear
Mass daily, and to assist at Vespers and
Compline — devotions from which he de
rived much consolation. During Mass,
he always read over the history of the
Passion, and his soul was filled with a
joyful feeling of uninterrupted calm.

Desolation of Soul 43

Shortly after the temptation just spoken
of, he began to experience great changes
in his soul. At one time he was deprived
of all consolation, so that he found no
pleasure in vocal prayer, in hearing Mass,
or in any spiritual exercise. At another,
on the contrary, he suddenly felt as if all
sorrow and desolation were taken from
him, experiencing the relief of one from
whose shoulders a heavy cloak had sud
denly been lifted. On noticing all this,
he was surprised, wondering what could
be the import of these changes which he
had never before experienced, and he said
to himself, " What new kind of life is this
upon which I am entering ? "

At this time he became acquainted with
some holy persons who manifested great
confidence in him, and gladly conversed
with him ; for though he had, as yet, little
knowledge of spiritual things, still he
spoke with great fervor on religious sub-

44 Autobiography of St. Ignatius

jects, and incited his hearers to make
greater progress in the way of God's ser
vice. Among those holy persons who
dwelt at Manresa, there was one lady well
advanced in years who had long been
given to the service of God, and who was
so well known in many places in Spain
that his Catholic Majesty, the King of
Spain, had desired her presence on one
occasion in order to take counsel with her
about certain projects that he had in his
mind. This lady, speaking one day to
our new soldier of Christ, said to him,
" Would that the Lord Jesus might ap
pear to you some day ! " Ignatius, won
dering at her words, understood in a literal
sense, and asked her, " What would He
look like if He were to show Himself to
me?"

He always persevered in his custom of
approaching the Sacraments of Confession
and Holy Communion every week. But

Weekly Communion 45

herein he found a great source of anxiety
on account of the scruples with which he
was annoyed. For though he had written
out his general confession at Montserrat,
and with great diligence and care had
tried to make it complete, yet he always
felt that he had forgotten something in
his confession, and this caused him much
anxiety. Even though he should now
confess it again, he received no consola
tion. He tried then to find a spiritual
person, who could give him relief in his
trouble, but he found no one. Finally,
a certain doctor who had experience in
spiritual things, and who was a preacher
in the church, advised him to write down
anything he remembered and feared that
he had not confessed. He obeyed, and
even after he had confessed these sins, his
scruples still continued to fill his soul,
and he was constantly recalling minor de
tails that he had not confessed. In this

46 Autobiography of St. Ignatius

way he was cruelly tormented. He knew
well that these scruples caused no little
harm to the spiritual life, and that it was
most expedient to get rid of them, yet
they continued to torture him. At times
it occurred to him that it would be well
if he could have his confessor command
him in the name of the Lord Jesus not
again to confess anything of his past sins ;
and he inwardly prayed that his confessor
would give him some such command, but
he could not bring himself to ask him to
do so.

CHAPTER III

SCRUPLES HEAVENLY FAVORS JOURNEY

TO BARCELONA

AT last his confessor, without any sug
gestion on the part of the penitent, com
manded him to confess nothing of his
past life, except what was very clear and
evident. But as he regarded everything
of the past as evident, the confessor's
order did not help him at all. He was in
constant anxiety. At that time he lived
in the Dominican monastery, in a little
cell which the Fathers had allotted to
him. He kept up his usual custom of
praying on bended knees for seven hours
a day, and scourged himself three times a
day and during the night. But all this
did not remove his scruples, which had

47

48 Autobiography of St. Ignatius

been tormenting him for months. One
day, when terribly tormented, he began to
pray. During his prayer, he cried out to
God in a loud voice : " O Lord, help me,
for I find no remedy among men, nor in
any creature ! If I thought I could find
one, no labor would seem too great to
me. Show me some one ! O Lord !
where may I find one ? I am willing to
do anything to find relief."

While tortured by these thoughts, sev
eral times he was violently tempted to
cast himself out of the large window of
his cell. This window was quite near the
place where he was praying. But since
he knew that it would be a sin to take his
own life, he began to pray, " O Lord, I
will not do anything to offend Thee."
He repeated these words frequently with
his former prayer, when there came to his
mind the story of a certain holy man,
who, to obtain of God some favor which

Scruples 49

he ardently desired, spent many days
without food, until he obtained the favor
he asked. He determined to do the
same. He resolved in his heart neither
to eat nor drink until God should look
upon him in mercy, or until he should
find himself at the point of death ; then
only should he eat.

This resolution was taken on a Sun
day after communion, and for a whole
week he neither ate nor drank anything ;
in the meantime he practised his usual
penances, recited the Divine Office, prayed
on bended knees at the appointed times,
and rose at midnight. On the following
Sunday, when about to make his usual
confession, as he had been in the habit
of making known to his confessor every
thing he had done, even the smallest
detail, he told him that he had not eaten
anything during the past week. Here
upon his confessor bade him break his

5o Autobiography of St. Ignatius

fast. Although he felt that he still had
sufficient strength to continue without
food, nevertheless he obeyed his confessor,
and on that day and the next he was
free from scruples. On the third day,
however, which was Tuesday, while stand
ing in prayer, the remembrance of his
sins came back to him. One suggested
another, until he passed in review, one
after another, all his past sins. He then
thought he ought to repeat his general
confession. After these thoughts a sort
of disgust seized him, so that he felt an
inclination to give up the life he was lead
ing. While in this state, God was pleased
to arouse him as it were from sleep, and
to relieve him of his trouble. As he had
acquired some experience in the discern
ment of spirits, he profited by the lessons
he had learned of God, and began to
examine how that spirit had entered into
possession of his soul ; then he resolved

Heavenly Favors 51

never again to speak of his past sins in
confession. From that day he was free
from scruples, and felt certain that it was
the will of our merciful Lord to deliver
him from his trouble of soul.

Besides the seven hours devoted to
prayer, he spent a portion of his time in
assisting souls who came to him for
advice. During the rest of the day he
gave his thoughts to God, pondering on
what he had read or meditated that day.
When he retired, it often happened that
wonderful illuminations and great spiritual
consolations came to him, so that he
abridged the short time he had already
allotted to sleep. Once while thinking
over this matter he concluded that he
had given sufficient time for conversation
with God, and that moreover the whole
day was also given to Him. Then he
began to doubt whether these illumina
tions were from the Good Spirit. Finally

52 Autobiography of St. Ignatius

he came to the conclusion that it would
be better to give up a portion and to
give sufficient time to sleep. This he

did.

While he persevered in his resolution
to abstain from meat, it happened on a
certain morning after rising, that a dish
of cooked meat seemed to be set before
him. He appeared to see it with his
eyes, although he had felt no previous
craving for it. At the same time he
afterward experienced within himself a
certain movement of the will, urging him
to eat meat. Although the remembrance
of his former resolution came to mind,
he had no doubt about determining to
eat meat. When he made this known
to his confessor, the latter advised him
to consider whether it was a temptation
or not. Pondering over it, he felt cer
tain that he was right. At that period
God dealt with him as a teacher instruct-

Heavenly Favors 53

ing a pupil. Was this on account of his
ignorance or dulness, or because he had
no one else to teach him ? Or on
account of the fixed resolve he had of
serving God, with which God Himself had
inspired him, for the light given him
could not possibly be greater ? He was
firmly convinced, both then and after
ward, that God had treated him thus
because it was the better spiritual training
for him. The five following points will
prove what he says : —

In the first place, he had a great devo
tion to the Blessed Trinity. Every day
he prayed to each of the three Persons
and to the whole Trinity. While thus
praying to the Blessed Trinity, the
thought came of how to offer fourfold
prayers to the Divinity. This thought,
however, caused him little or no trouble.
Once, while reciting on the steps of the
monastery the little hours in honor of

54 Autobiografby of St. Ignatius

the Blessed Virgin, his vision carried him
beyond the earth. He seemed to behold
the Blessed Trinity in the form of a lyre
or harp ; this vision affected him so much
that he could not refrain from tears and
sighs. On the same day he accompanied
the procession from the church, but even
up to the time of dinner he could not
withhold his tears, and after dinner his
joy and consolation were so great that
he could speak of no subject except the
Blessed Trinity. In these conversations
he made use of many different compari
sons to illustrate his thoughts. Such an
impression was made on him on that
occasion that during his after life, when
ever he prayed to the Blessed Trinity,
he experienced great devotion.

At another time, to his great joy, God
permitted him to understand how He
had created this world. This vision
presented to him a white object, with

Heavenly Favors 55

rays emanating from it. From this
object God sent forth light. However,
he could not clearly explain this vision,
nor could he recall the illuminations
given to him by God on that occasion.
During his stay of about a year at Man-
resa, after he had begun to receive from
God consolations, and fruitful lights for
the direction of others, he gave up his
former rigorous penances. At that time
he trimmed his nails and hair. During
the time of his residence at Manresa,
while assisting at Mass, he had another
vision in the church of the monastery.
At the elevation of the body of Christ
Our Lord he beheld, with the eyes of his
soul, white rays descending from above.
Although he cannot, after so long an
interval, explain the details of this vision,
still the manner in which Our Lord Jesus
Christ is present in the Blessed Sacrament
was clearly and vividly stamped upon his

56 Autobiography of St. Ignatius

mind. Often in prayer, and even during
a long space of time, did he see the
humanity of Christ with the eyes of
the soul. The form under which this
vision appeared was that of a white body,
neither large nor small ; besides, there
seemed to be no distinction of members
in His body. This vision appeared to
him often at Manresa, perhaps twenty or
even forty times, once at Jerusalem, and
once when he was at Padua. He saw
the Blessed Virgin under the same form,'
without any distinction of members.
These visions gave him such strength
that he often thought within himself,
that even though Scripture did not bear
witness to these mysteries of faith, still,
from what he had seen, it would be his
duty to lay down his life for them.

One day he went to the Church of
St. Paul, situated about a mile from
Manresa. Near the road is a stream,

Heavenly Favors 57

on the bank of which he sat, and gazed
at the deep waters flowing by. While
seated there, the eyes of his soul were
opened. He did not have any special
vision, but his mind was enlightened on
many subjects, spiritual and intellectual.
So clear was this knowledge that from
that day everything appeared to him in
a new light. Such was the abundance of
this light in his mini that all the divine
helps received, and all the knowledge
acquired up to his sixty-second year, were
not equal to it.

From that day he seemed to be quite
another man, and possessed of a new
intellect. This illumination lasted a long
time. While kneeling in thanksgiving
for this grace, there appeared to him that
object which he had often seen before,
but had never understood. It seemed
to be something most beautiful, and, as
it were, gleaming with many eyes. This

5 8 Autobiography of St. Ignatius

is how it always appeared. There was a
cross near which he was praying, and he
noticed that near the cross the vision had
lost some of its former beautiful color.
He understood from this that the appari
tion was the work of the devil, and when
ever the vision appeared to him after that,
as it did several times, he dispelled it with
his staff.

During a violent fever at Manresa, he
thought he was near his death. The
thought then came to his mind that he
was already justified before God. Call
ing to mind his sins, he tried to combat
the thought, but could not overcome it,
and this struggle to overcome the tempta
tion caused him much more suffering than
the fever itself. After the fever had some
what abated, and he was out of danger, he
cried out to some noble ladies who had
come to visit him, and asked them for
the love of God, to cry out aloud the

Heavenly Favors 59

next time they should find him near
death, " O sinner ! " and " Remember
the sins by which you have offended
God."

On another occasion, while sailing from
Valencia to Italy, in the midst of a violent
storm, the rudder was broken, and he and
every one on board were convinced that
the ship must founder unless help came
from above. Then, as he examined his
conscience and prepared for death, he had
no dread on account of past sins, nor fear
of eternal punishment, but he experienced
intense shame and sorrow at the thought
of not having made a good use of the
favors and graces which God had be
stowed upon him. Again, in the year
1550, he was dangerously ill, and in his
own judgment and that of others he was
about to die. This time, however, when
ever he thought of death, such consola
tion poured into his soul that he wept

60 Autobiography of St. Ignatius

tears of joy. He continued in this state
so long that he often had to divert his
mind from the thought of death, lest he
should find in the thought too much
consolation.

In the beginning of another winter he
became very ill, and was placed under the
care of the father of a man named Ferrera,
who afterward entered the service of Bal-
thasar Faria. Here he was very carefully
attended. Several ladies of the highest
rank were very devoted to him, and came
every night to watch beside him. When
he began to recover, he was still extremely
weak, and suffered from severe pains in
the stomach. These two causes, together
with the intense cold and the entreaties
of his attendants, induced him to wear
shoes, warmer clothing, and a cap. He
was obliged to accept two small coats of
coarse grayish stuff, and a small cap of the
same color. During that illness his con-

Journey to Barcelona 61

stant wish was to speak of spiritual things,
and to find some one who could talk upon
such subjects. Meanwhile the time which
he had determined upon for his journey
to Jerusalem was approaching.

In the beginning of the year 1523,
therefore, he set out for Barcelona. Many
offered to accompany him, but he refused,
as he wished to go alone. He expected
to derive great advantage from placing his
whole trust in God alone. Several were
very earnest, and insisted that as he knew
neither Latin nor Italian, he should not
go alone, but should take with him a cer
tain companion whom they praised very
much. Ignatius replied that even were
he the son or brother of the Duke of
Cordova, he would not take him as a
companion, as he wished only three vir
tues, — Faith, Hope, and Charity. If he
took a companion, when hungry he would
look to his companion for food ; if ex-

62 Autobiography of St. Ignatius

hausted, he would call on his companion
for help ; and so he would confide in his
companion, and have some affection for
him : whereas he wished to place all this
confidence, hope, and affection in God
alone. These words were not a mere
expression of the lips, but they were the
true sentiments of his heart. For these
reasons he wished to embark not only
alone, but even without any provision for
the voyage. When he arranged about his
passage, the captain agreed to take him
free, as he had no money ; but on condi
tion that he should take with him as much
sailors' bread as would suffice for his sus
tenance. Were it not for this condition
imposed by the captain, Ignatius would
have refused to take with him any provi
sion at all.

When he thought of procuring bread,
he was much troubled with scruples. " Is
this your hope and faith in God, who, you

Journey to Barcelona 63

were sure, would not fail you ? " The
force and violence of the temptation were
such that he was greatly distressed. Good
reasons on both sides presented them
selves. Finally, in his perplexity, he
determined to leave the matter to his con
fessor. He told him first of his great
desire to go to Jerusalem, and to do every
thing for the greater glory of God. Then
he gave the reasons for not taking provi
sions for the voyage. His confessor
decided that he ought to beg what was
necessary and take it with him. He went
to a lady of rank to ask for what he
needed. When she asked where he was
going, he hesitated a little about telling
his final destination, and replied that he
was going to Italy and Rome. She was
somewhat astonished at this, and replied :
" To Rome ? Why, as to those who go
there — well, I do not like to say what
they are when they return." She meant

64 Autobiography of St. Ignatius

by this that as most of those who went to
Rome did not go through motives of
piety and devotion, when they returned
they were not much better. The reason
of his not openly declaring that he in
tended to go to the holy city of Jerusa
lem was his dread of yielding to vain
glory. In fact, he was so much troubled
by this fear that he was afraid to make
known even the place of his birth or the
name of his family. When he had secured
the bread, before going on board he took
care to leave behind him, on a bench on
the wharf, 'five or six Spanish coins, which
had been given to him as alms.

He was obliged to remain at Barcelona
more than twenty days before the ship
was ready to sail. During that time, in
accordance with his custom, in order to
speak with spiritual men about his soul, he
sought them out even though dwelling
in hermitages at a long distance from the

OUR LADY OF THE WAYSIDE.
Favorite Picture of St. Ignatius.

Journey to Barcelona 65

city. But neither then, nor during the
whole time of his stay at Manresa, could
he find any one who could help him to
advance as he wished. He met one
woman, however, who seemed to be thor
oughly acquainted with the spiritual life.
She promised to pray to Jesus Christ and
to ask Him to appear to Ignatius in per
son. In consequence of this promise,
after leaving Barcelona, he gave up all
anxiety about finding souls advanced in
the spiritual life.

CHAPTER IV

HIS JOURNEY TO ROME, VENICE, JERUSALEM,
AND THE HOLY LAND

AFTER a voyage of five days and nights
the vessel in which they set out from
Barcelona reached Gaeta, and the pil
grim disembarked and started for Rome,
although there was danger there on
account of the plague. After reaching
the city, he found the gates closed. He
spent the night in a damp church, and in
the morning sought to enter the city, but
could not obtain permission. As no alms
could be obtained outside of the city, he
wished to go on to a neighboring village,
but for sheer weakness, the pilgrim could
go no farther. On that day it happened
that a great procession came out of the
66

His Journey to Rome 67

city. On inquiry the pilgrim learned
that the Duchess was in the throng. He
approached her, told her that his malady
was simply the effect of weakness, and
asked permission to enter the city to get
relief. She readily consented. He was
successful and his strength returned, and
two days later he resumed his journey,
reaching Rome on Palm Sunday.

Those whom he met at Rome knew he
had no money for his journey to Jerusa
lem. They tried to dissuade him from
his undertaking, alleging that such a
journey was impossible without money.
He felt assured, however, that everything
needed for his voyage would be at hand
when required. Accordingly, on the octave
of Easter, he received the blessing of
Adrian VI and left Rome for Venice.
He had in his possession six or seven
pieces of gold which they had given him
to pay his passage from Venice as far as

68 Autobiography of St. Ignatius

Jerusalem. He had taken this money
with him from Venice only because they
had convinced him that without it he
could not reach Jerusalem. On the third
day from the time he set out from Rome,
he realized that this fear had come from
a want of confidence, and was sorry he
had accepted the money, and was deliber
ating about giving it away. Finally, how
ever, he determined to spend it on those
he met, who were chiefly beggars. The
result was that when he came to Venice
he had only four coins left, and these were
necessary for his lodging that night.

On this journey to Venice, on account
of sentinels placed around the cities, he
was obliged to sleep outside the walls.
The dread of the pestilence was so great
that one morning on rising he saw a man
fleeing from him in terror. Pursuing his
journey, he reached Chizoa with several
others who had joined him on the road.

Journey to Venice 69

There he learned that he would not be
allowed to enter the city. He then pro
ceeded with his companions to Padua, to
get the testimony of a notary that the
party was not stricken with the plague.
Ignatius could not, on account of his
weakness, keep pace with the others, and
was left alone in an open field. Then
Christ appeared to him, as He had
appeared on former occasions. By this-'
vision he was greatly strengthened and
consoled. The next morning, filled with
new courage, he came to the gate of the
city, and although provided with no cer
tificate, entered unquestioned by the guard.
In the same way he left the city unques
tioned. His companions were surprised
at this, for they had to present a certifi
cate, which he had taken no pains to pro
cure. At Venice they begged their food,
and slept in St. Mark's Square. Ignatius
refused to go to the house of the Ambas-

70 Autobiography of St. Ignatius

sador, and although he made no effort to
get money for his voyage to Jerusalem,
he felt sure nevertheless that God would
provide him with means.

One day he met a rich Spaniard, who
asked him whither he was going, and hav
ing learned his intention, brought him to
dine at his house. Here he remained for
several days. From the time he left
Manresa, Ignatius, while seated at table
with others, had made it a practice never
to speak except to give a brief answer to
questions. However, he heard all that
was said, and took occasion after dinner
to give the conversation a spiritual turn.
His host and all his family were so filled
with admiration for him that they tried to
induce him to remain with them, and
introduced him to the Doge of Venice.
The latter offered him accommodations
on the government ship about to sail for
Cyprus. Many pilgrims had assembled

From Cyprus to Jerusalem 71

at Venice to go to Jerusalem, but the
greater part hesitated through fear, as the
Island of Rhodes had fallen into the hands
of the Turks. Thirteen sailed in the pil
grims' ship, which was the first to weigh
anchor. The government ship carried
eight or nine. About the time of depar
ture Ignatius was taken ill with a fever,
which lasted several days. On the day
of sailing he took the prescribed medicine,
and asked the doctor if he could go. The
doctor replied he could if he wished the
vessel to be his tomb. Nevertheless he
went on board, and after a fit of illness
soon recovered.

The licentious conduct of those on
board Ignatius severely censured. The
Spaniards advised him not to do this, as
the rest thought of abandoning him on an
island. But the wind quickly conveyed
them to Cyprus. From Cyprus they
went to another port called Salinae, ten

72 Autobiography of St. Ignatius

leagues distant. Here he went on board
the ship of the pilgrims, with no other
provision than his hope in Providence.
During all that voyage, the Lord often
appeared to him, and gave him great
consolation. The visions seemed to take
the form of something large, round, and
golden. The travelers reached Joppa,
and seated on asses, after the custom of
that region, they journeyed to Jerusalem.
A noble Spanish gentleman, named
Didacus Minez, as the pilgrims came
in sight of the city, recommended silence
and recollection.

All followed his suggestion, and when
they saw a monk approaching with a
crucifix, dismounted. On beholding the
city, Ignatius was deeply affected, and the
rest affirmed that they experienced a sort
of heavenly joy. He always felt this
same devotion whenever he visited the
holy places. He decided to remain in

Arrival at Jerusalem 73

Jerusalem, in order to visit the holy
places often. For this purpose he had
taken with him letters of recommenda
tion to the Father Guardian. On pre
senting them, he said that he intended
to remain there to satisfy his own devo
tion, but said nothing of his purpose of
helping others. The Father Guardian
told him he did not see how this could
be possible, as his house was not even
capable of providing for his own Religious,
and he intended to send some away from
the Holy Land. Ignatius said he wished
him merely to hear his confession, since
he had come to make it. The Father
Guardian said this could be done, but he
should wait for the arrival of the Provin
cial, who was then at Bethlehem. Rely
ing on this promise, Ignatius began to
write letters to spiritual persons at Barce
lona. He had written some on the day
before he was to depart, when he was

74 Autobiography of St. Ignatius

summoned in the name of the Father
Guardian and the Provincial. Then the
Provincial, addressing him kindly, said he
had heard of his pious determination to
remain in the holy places, and had given
it serious thought. Many others had the
same desire, some had died, others had
been taken prisoners, and to his Order
was left the work of ransoming captives,
wherefore he should prepare himself to
resume his journey with the pilgrims on
the following day. To this Ignatius
answered that his resolution was very
fixed, and he did not think that anything
would keep him from executing it. If
the precept did not bind him under pain
of sin, he would not allow any fear to
keep him from carrying out his desire.
The Provincial said he had authority
from the Holy See to detain those he
thought fit, and to even excommunicate
those who would not obey when stopped

Visit to Mount Olivet 75

by him, and he thought in this case it
was better for him not to remain. When
he wished to show the pontifical papers
giving him power to excommunicate,
Ignatius said there was no need, as he
believed his word. If they had the
authority, he would obey.

After this, returning to where he was
before, he was seized with a great longing
to visit Mount Olivet again before he
departed, since the Divine Will would
not suffer him to remain in those holy
places. On that mountain is a rock from
which Our Lord ascended to heaven, on
which even now His footprints are
visible. And this is what he wished
to see again. Therefore, without telling
any one, and without a guide, although it
was a dangerous thing to go without a
Turkish guard, secretly withdrawing he
went to Mount Olivet alone. As the
guards would not allow him to enter, he

j6 Autobiography of Sf. Ignatius

gave them his knife. After great conso
lation in prayer he desired to go to Beth-
phage. When he reached that place, he
thought that on Mount Olivet he had
not noticed the position of the right foot
of Our Lord and that of the left. He
came a second time, and gave his scissors
to the guards to allow him to enter.
Afterward when at the monastery it was
discovered he had gone without a guide,
a great search was made for him.
Coming down from Mount Olivet he met
a girdled Christian, those who are bound
to wear a girdle to distinguish them from
the Mussulmans ; this man, pretending to
be very angry, threatened him with a
large stick, and approaching, firmly
grasped him by the arm. He allowed
himself to be led, but the good man once
he had hold of him did not let him go.
In the meantime, as he was thus led
along a captive, he was visited with great

In the Garden of Olives 77

consolation, as he seemed to see Christ
walking above him. And this continued
until he reached the monastery.

CHAPTER V

HIS ARRIVAL IN APULIA, VENICE, FERRARA,

AND GENOA HE IS APPREHENDED AS

A SPY HE IS DESPISED AS A FOOL

HIS STUDIES AT BARCELONA AND ALCALA

ON the following day the pilgrims took
their departure, and arriving at Cyprus,
were assigned to different vessels. In the
harbor of that place were three or four
ships bound for Venice. Of these one
belonged to some Turks ; another was too
small ; but the third, the property of a
wealthy Venetian, was very large and
strong.

Some of the band asked the captain of

this last to take the pilgrim aboard ; but,

finding that no pay was to be offered, he

refused, in spite of the fact that many

73

'The Storm at Sea 79

begged him and were loud in their praises
of the pilgrim. His reply was, that if the
pilgrim were indeed a holy man, he might
cross the sea as St. James did.

The favor they asked was easily ob
tained of the captain of the smaller ship.

On a certain day they set sail with a
favorable wind, but toward evening a
storm arose, which tossed the vessels
about in different directions. The large
ship, whose captain had refused to take
Ignatius, was driven by the tempest against
the Island of Cyprus, and dashed to pieces.
A like fate overtook the Turkish vessel.
The small ship, however, though for a
long time severely tried by wind and
waves, finally reached the shores of Apulia
in safety.

Although the winter had set in with
intense cold and a heavy fall of snow,
Ignatius had no garments save a pair
of knee-breeches of a very rough tex-

8o Autobiography of St. Ignatius

ture, leaving the legs naked, a black waist
coat open and quite ragged about his
shoulders, a light cloak made of coarse
hair, and a pair of shoes. He ar
rived at Venice about the middle of
January, having spent a good part of the
preceding month and all of November
aboard the ship which carried him from
Cyprus.

At Venice, he met a friend who had
been kind to him on his way to Jerusa
lem. From him he received alms and
some cloth, which he wrapped about his
body as a protection against the intense
cold.

When Ignatius understood that God
did not wish him to remain at Jerusalem,
he began to consider what he should do.
The plan he approved and adopted was
to enter upon a course of study in order
to be better fitted to save souls. For
this purpose he determined to go to

He Meets Beggars and Soldiers 81

Barcelona, and setting out from Venice
he traveled toward Genoa.

While praying at the principal church
of Ferrara, he gave five or six coins to a
beggar who asked an alms. To a second
beggar he was equally generous. As soon
as the beggars saw him so prodigal of his
alms, they flocked around him, until he
had spent all the money that he had ; so
when others approached to ask for assist
ance, he excused himself on the plea that
he had nothing left.

While proceeding from Ferrara to
Genoa, he met some Spanish soldiers,
who treated him kindly, and who were
not a little surprised at his choosing such
a route, since by so doing he was com
pelled to pass through the very midst of
the armies of France and Spain, They
entreated him therefore to take a safer
road, which they would point out to him,
and to withdraw from the highway.

82 Autobiography of St. Ignatius

Not following their counsel, however,
he kept straight on until he came to a
town fortified by strong walls. Seized as
a spy, the guards cast him into a small
house not far from the gate, and, as is
customary in such suspicious times, closely
questioned him. On all -points, how
ever, he professed the greatest ignorance.
Finally they searched his clothes and
shoes to see if he bore any messages,
and finding nothing, they led him into
the presence of the captain. They de
prived him of his cloak, leaving him only
his waistcoat and knee-breeches.

As he was compelled to go about in
this condition, he recalled to mind the
thought of Christ led about as a captive.
Although he was forced to walk through
the three principal streets of the town, he
did so, not with sadness, but feeling great
joy and consolation.

In addressing others he was in the habit

He is Made Captive 83

of saying "you" employing no other word
either of reverence or dignity, believing
that such was the simplicity as well of the
Apostles as of Christ Himself.

While being conducted through the
different streets, it occurred to him that
it would be well to depart somewhat
from his ordinary custom, and to show
greater respect to the commander of the
place. Such a thought was by no means
the outcome of the fear of any punish
ment which they might inflict. He felt,
however, that this was a temptation ; he
said, " In that case I'll neither address
him as a person of dignity, nor bend the
knee as a mark of respect, nor even remove
my hat in his presence."

Having reached the residence of the
commander, he was made to wait some
time in the courtyard before being sum
moned into his presence. Then, without
manifesting the slightest degree of civility,

84 Autobiography of St. Ignatius

he so paused after each word he spoke as
to be taken for a fool by the commander,
who said to his captors, " This man is an
idiot; restore what belongs to him and send
him away."

A certain Spaniard met Ignatius coming
from the house of the commander, led
him home, just as he was, and gave him
food and whatever was necessary for that
night.

The next morning he resumed his jour
ney until toward evening, when, espied
by the soldiers of a fort, he was seized and
brought to the commander of the French
forces. The latter, among other things,
asked where he came from. When Igna
tius answered, " Guipuscoa," the officer
said, " I also come from near that place ; "
and immediately he ordered Ignatius to
be conducted within to supper and to be
treated with great kindness.

At Genoa, he was recognized by a Can-

He Receives Help 85

tabrian, who had spoken with him else
where, when in the army of his Catholic
Majesty. Through his influence, he was
taken on a ship bound for Barcelona. He
came very near being taken captive by
Andrea Dorea, who was at that time in
the service of the French, and gave chase
to the vessel.

At Barcelona, he was enabled to study
through the assistance of a noble and very
pious lady, Isabel Roser, and a teacher,
named Ardebal. Both highly approved
his plan, Ardebal promising to give him
instruction free, while Isabel generously
offered to provide him with everything
necessary.

At Manresa, there was a very holy
monk, of the Order of St. Bernard, with
whom Ignatius wished to remain, as well
for his own personal guidance as to pre
pare himself to direct others. He accord
ingly accepted the offer of his two generous

86 Autobiography of St. Ignatius

friends on condition that what he sought
could not be obtained at Manresa. Find
ing, however, that the monk had died, he
returned to Barcelona and applied himself
to study. In this, however, he was des
tined to meet with some difficulties. In
his studies, the principles of grammar
caused new spiritual thoughts and tastes
to arise so abundantly, as to render him
incapable of committing anything to
memory, and though he strove hard, he
could not dispel these thoughts.

Noticing, however, that while praying
at Mass he did not experience similar
thoughts, he considered this a temptation.
Accordingly, after praying for some time,
he asked his teacher to come to the Church
of Blessed Mary of the Sea, not far from
the professor's house, and there to listen
to what he would tell him. Ignatius faith
fully made known the whole state of his
mind, and why he had as yet learned so

At Study he Renews his Penances 87

little. " But," he said, " I promise not to
be wanting in attention in school during
these two years, provided that at Barce
lona I may be able to find bread and
water."

Such an acknowledgment was of the
greatest efficacy, and he never after experi
enced that temptation. The pains of the
stomach, which afflicted him at Manresa,
ceased, and, in fact, they did not trouble
him from the time he set out for Jeru
salem.

While studying at Barcelona, he wished
to practise his former penances. Accord
ingly, making a hole in the soles of his
shoes, he tore them, little by little, until
nothing but the upper portion was left.

His two years of study being completed,
in which, they say, he greatly advanced,
he was advised by his master to go to
Alcala to study philosophy, as he was
deemed ready for it.

88 Autobiography of St. Ignatius

Before setting out, however, he wished
to be examined by a certain theologian.
As he also gave him the same advice, Ig
natius, unaccompanied, started for Alcala.
Here he began to beg and live upon alms.
After ten or twelve days, this kind of life
drew upon him the contempt of a priest
and of some others. They began to in
sult him as one who preferred to live on
alms, although quite able to support him
self.

The superior of a new hospital, seeing
him thus rudely treated, took him home,
placed him in a room, and liberally pro
vided for his needs.

The time of his arrival at Barcelona
was about Lent of the year 1524; and as
he remained there upwards of two years,
we do not find him at Alcala until the
year 1526. At the latter place he spent
his time in studying the works of Scotus,
Albertus, Alcuin, and the Master of the

Spiritual Exercises at Alcala 89

Sentences. He was diligent also in giving
the Spiritual Exercises and explaining the
Christian doctrine, by which he gave great
glory to God, as very many were thereby
led to a knowledge and taste of spiritual
things. Many, however, fell victims to
various temptations, an example of which
is to be seen in one who was unable to
scourge himself, because, as he fancied,
his hand was held by some invisible
agent. Because of such affairs, and es
pecially by reason of the great crowd of
men coming to him when he explained
the Christian doctrine, various rumors
began to spread among the people.

When he first came to Alcala a friend
ship sprang up between him and one Dida-
cus Guya, who lived with his brother, a
painter. Through that friendship, Igna
tius was abundantly supplied with all that
was necessary ; hence he would bestow
upon the poor the alms that he himself

90 Autobiography of St. Ignatius

obtained, and besides three other pilgrims
stayed with him.

One day Ignatius went to Didacus to
ask for alms in order to assist some poor
people. He replied that he had no money.
Opening, however, a chest which belonged
to him, he took from it trappings of vari
ous colors, candlesticks, and other ob
jects, which he gave to Ignatius, who
distributed them to the poor.

Many rumors, as was stated above,
became widespread in Alcala, and reached
the ears even of the Inquisitors who were
at Toledo, and who, as their host testified,
styled Ignatius and his associates, Legati
or Illuminati, and threatened him with
capital punishment.

The Inquisitors who had come to Al
cala to investigate their actions left the
entire affair in the hands of the Vicar
Figueroa, who was then negotiating with
the Emperor, and returned to Toledo

Exonerated by Inquisitors 91

without having even once summoned
them. Figueroa granted them the right
to continue the work in which they were
engaged, and the Inquisitors, after mature
deliberation, discovered error neither in
their doctrines nor in their manner of
life.

They did not, however, favor their cus
tom of dressing alike, as they were not
Religious. Ignatius replied that the wish
of the Vicar would be obeyed, but he
added : " I do not see the fruit of these
examinations, since but a few days ago a
certain priest refused holy communion to
one, on the plea that he had communicated
but eight days before; and to me, indeed,
he gave it very reluctantly. We would
like to know whether or not we have been
guilty of any heresy ? " " None," replied
Figueroa, " else you would have been led
to the stake." " And they would likewise
have led you to the stake," responded

92 Autobiography of St. Ignatius

Ignatius, " had you been convicted of
heresy."

The dress was changed according to the
wish of Figueroa, who also desired that
the pilgrim should not go around bare
footed for at least fifteen or twenty days.
This command was also obeyed.

Four months after, Figueroa, a second
time, brought the Inquisition to bear upon
them, influenced, as I think, by the fact
that a certain married woman of rank,
who chanced to be singularly devoted to
the pilgrim, went in disguise at daybreak
to visit Ignatius at the hospital where he
was staying. But even on this occasion
Ignatius was not summoned to appear
before the Inquisition; nor was any sen
tence pronounced against him.

CHAPTER VI

THE PRISONS AT ALCALA AND SALAMANCA

AFTER the space of four months, Igna
tius, who did not remain at the hospital,
was taken from his lodging by a public
officer, who cast him into prison, with the
command not to depart until otherwise
ordered.

This took place during the summer
months, and as the discipline of the
prison was not very strict, an opportunity
of visiting him was afforded many per
sons, to whom he explained the principles
of Christian faith and the Exercises, as was
his wont when enjoying perfect freedom.

Many persons of rank were anxious to
help him, but he did not wish to avail
himself of their offers. One person espe-
93

94 Autobiography of St. Ignatius

cially, Lady Teresa de Cardena, sent fre
quently, offering to deliver him from
prison. He replied in these words, " He,
for whose love I am imprisoned, will free
me when it may be His good pleasure."

He passed seventeen days in prison, —
yet was totally ignorant of the cause, —
when Figueroa came to question him.
Among other things, he asked whether
he commanded the observance of the
Sabbath.

Among those who had frequently come
to see Ignatius were two persons, a mother
and daughter, the latter of whom was
young and beautiful. These, especially
the daughter, had made great progress in
the spiritual life, and although ladies of
rank, had determined to make a pilgrim
age alone and on foot, and beg their way
to the shrine of Veronica, in the city of
Jaen.

This occasioned so great a sensation

The Prisons at Alcala and Salamanca 95

throughout the city of Alcala that Dr.
Giruellus, who was the guardian of the
two women, thinking that Ignatius was
the cause of their action, ordered him to
be cast into prison.

As the Vicar was willing to be fully in
formed, Ignatius said : " These women
made known to me their desire of going
about from place to place to assist the
poor they found in the different hospitals.
I, however, disapproved of their design,
on account of the daughter, who was quite
young and beautiful, representing to them
at the same time that if they felt strongly
urged to assist the poor, Alcala presented
a broad enough field for their labors, and
they could satisfy their devotion by ac
companying the Blessed Sacrament as it
was being carried to the sick." When
Ignatius had finished his account, Figue-
roa and the notary departed, after writing
down what had taken place.

96 Autobiography of St. Ignatius

Calisto, a companion of Ignatius, and
who on recovering from a severe illness
had heard of the imprisonment of Igna
tius, hastened from Segovia, where he was
staying, and came to Alcala, that he, too,
might be cast into prison.

Ignatius advised him to go to the Vicar,
who received him kindly, and promised to
send him to prison. It was necessary, he
said, for him to be detained until the re
turn of the women. It could then be
seen whether or not their account agreed
with what he and Ignatius had stated.

As the confinement was undermining
Calisto's health, Ignatius, through the in
tervention of a professor who was a friend
of his, obtained his liberation.

When Ignatius had been in prison
forty-two days, the women returned. He
was once more visited by the notary, who
made known to him the condition on
which he was to regain his freedom. It

The Prisons at Alcala and Salamanca 97

was this : He and his companions should
wear the same style of clothing as the
other students, and refrain from preaching
the truths of faith until they had finished
four more years of study. Ignatius, in
deed, had made more progress in his
studies than the rest, yet he confessed
that he had not been solidly grounded.
And this he was always wont to say when
ever he was questioned.

When Ignatius heard the judgment
passed upon himself and his companions,
he was at a loss what to do, for he saw
very little chance of advancing the salva
tion of souls, hindered as he was for no
other reason than that of not having com
pleted a full course of study.

He finally resolved to trust the entire
affair to the good sense and judgment of
Fonseca, Archbishop of Toledo, whom,
after leaving Alcala, he found at Valla-
dolid.

98 Autobiography of St. Ignatius

To the Archbishop, then, he made
known everything with the utmost fidel
ity, and said that, although it was not a
matter pertaining either to his court or
judgment, he determined to act as the
Archbishop should advise.

The Archbishop received him cordially,
approving his intention of going to Sala
manca, and assuring him that he would
find friends there. Supplying him with
everything necessary for his journey, he
dismissed him.

When sentence had been pronounced
against them at Alcala, Ignatius promised
obedience, but at the same time observed
that they were too poor to provide them
selves with new clothing. Hearing this,
the Vicar himself supplied what they
needed, and they set out for Alcala.

Four of his companions had already
taken up their abode at Salamanca.
When he reached the city Ignatius went

The Prisons at Alcala and Salamanca 99

to church to pray, and was recognized by
a pious lady, who, asking his name, con
ducted him to his companions. About
ten or twelve days after their arrival at
Salamanca, a Dominican monk, to whom
Ignatius had made his confession, pressed
him to visit the convent, as some of the
Religious wished to see him.

Ignatius accepting the invitation "in
the name of the Lord," his confessor
thought it well for him to come to dine
the Sunday following, at the same time
adding that many questions would be
put to him. On Sunday, therefore, as
was appointed, the pilgrim came in com
pany with Calisto.

When dinner was over, the Superior,
together with the confessor and others,
conducted Ignatius to a chapel, and
after expressing his pleasure at the good
account received of him and his apostolic
zeal, manifested a desire of hearing a

ioo Autobiography of St. Ignatius

more full and exact account of his
teaching.

He was first questioned in reference
to his studies. Ignatius answered that he
had spent more time in studying than
his companions, yet he confessed that his
knowledge was not very extensive, as he
had never laid a solid foundation.

" Why, then, do you preach ? " broke
in the monk. "We do not preach,"
replied Ignatius; "we are wont to talk
familiarly about divine things with some,
in much the same as after dinner we con
verse with our host/'

"About what divine things?" contin
ued the monk ; " this is the very point
upon which we wish information."

"About different virtues and vices,"
rejoined Ignatius, "endeavoring to in
culcate a love of virtue and a detestation
of vice."

" How comes it," said the monk, " that

The Prisons at Alcala and Salamanca 101

you who are not learned should presume
to converse upon virtue and vice ? No one
is wont to engage in such a task unless
he has acquired knowledge or has been
taught by the Holy Ghost. You confess
ignorance of letters; it follows then that
He has been your director. We wish
to learn, therefore, what He has been
pleased to make known to you."

Ignatius at first made no reply, as he
felt such reasoning was without value.
Soon, however, breaking the silence, he
remarked that there seemed no reason
why he should say more upon the sub
ject. As the monk still pressed him,
giving as a reason the fact that many
were once more thrusting forward the
erroneous doctrine of Erasmus and others,
Ignatius answered, " I will add no more
to what has already been said, unless
questioned by those who have a right
to expect an account from me."

IO2 Autobiography of St. Ignatius

Previous to the present proceedings
the monk wished to know why Calisto
was so strangely clothed, for, although
of tall stature, he went about almost bare
legged, holding a staff in his hand, and
wearing a cloak much too short, and a
hat of enormous size. The whole cos
tume formed a rather ludicrous picture.

Ignatius replied that although at Alcala
they were ordered to dress as the other
students, Calisto had charitably given his
clothes to a poor priest.

The monk showed himself displeased
at this, remarking, " Charity begins at
home."

But to return to our former narrative.
When the monk saw Ignatius fixed in
his resolution, "You shall remain here,"
he said, "and we shall easily find a way
of compelling you to make everything
known." Immediately all the monks
withdrew, the subprior signifying his

The Prisons at Alcala and Salamanca 103

wish that Ignatius should remain in the
chapel. The matter was then laid before
the judges. Both Ignatius and Calisto
remained three days in the monastery,
taking their meals with the community,
before any decision of the judges was
made known to them. During this time
the Religious frequently visited their cells,
and Ignatius never failed to speak with
them in his accustomed manner. This
caused the monks to be divided in their
opinion of him, and many, indeed,
showed themselves very kindly dis
posed.

On the third day a notary came to
conduct them to prison. They were not
put with the common criminals, but their
place of confinement was nevertheless
very repulsive. In the centre of the cell
there was a pillar to which was attached
a chain but a few feet in length, and so
riveted to the prisoners that when either

IO4 Autobiography of St. Ignatius

moved the other was obliged to follow
him. They passed that night without
any sleep. On the following day, how
ever, the report spread that they were
prisoners. The people then hastened
to supply them with all they needed.

Ignatius, as may readily be supposed,
lost no opportunity of speaking upon
spiritual things with those who came to
see them.

They were each separately examined by
a friar, to whom Ignatius delivered all
his writings. Among these were his
Spiritual Exercises, that it might be
seen whether or not they contained any
false doctrine. When asked about his
other companions, he told who and where
they were. They were arrested also, and
confined in separate apartments from that
in which Ignatius was placed.

Although help was offered on thi*
occasion, he declined to accept \t.

The Prisons at Alcala and Salamanca 105

After a few days he was called into the
presence of the judges and professors, who
made him answer many questions, not
only on his Spiritual Exercises, but
even on articles of faith, as, for example,
the Trinity and the Blessed Sacrament,
requiring him to explain these mysteries.

So clear and exact was his explanation
that his examiners could not find the least
flaw in his doctrine. He was equally
correct in the answer to the friar who pro
posed a difficulty in Canon Law.

In every case he said that he did not
know the decision of the professors.

When ordered to speak on the first
commandment, he gave so full and
exhaustive an explanation as to leave to
his hearers no further chance of ques
tioning him.

Although he had not completed his
studies, he frequently showed the differ
ence between a mortal and a venial sin

106 Autobiography of St. Ignatius

of thought. While speaking about his
Exercises, he was closely questioned. To
their questions, however, he replied,
" What I say is either false or true ; if
false, condemn it." The doctrine re
mained uncondemned.

Francis de Mendoza, afterward Cardi
nal of Valencia, was one of those who
came to the prison to visit Ignatius.
One day, while accompanied with the
friar, he asked him whether the prison
and chains were not insupportable. " I
shall give," said Ignatius, "the reply
made to-day to a woman who bewailed
my lot. For the love of Jesus Christ,
I gladly would wear all the handcuffs and
chains that could be found in Salamanca.
And if you consider this an evil, you
show that as yet you are not desirous of
suffering imprisonment for the love of
Our Lord."

About this time it happened that all

The Prisons at Alcala and Salamanca 107

the inmates of the prison managed to
escape, leaving only Ignatius and his
companions. When this became known
it caused a reaction in their favor, and
they were placed for the time in a large
building adjoining the prison.

On the twenty-second day of their
imprisonment they were summoned to
hear their sentence.

Although they were declared to be
free from reproach both in their lives and
their doctrines, and were allowed to con
tinue their work of teaching the Christian
doctrine and of speaking on spiritual sub
jects, yet they were forbidden to draw
any distinction between mortal and venial
sin, until they should have spent four
more years in study.

Although Ignatius was unwilling to
accept the sentence, because, though con
demned in no respect, he was nevertheless
prevented from assisting his neighbor,

io8 Autobiography of St. Ignatius

he declared that he would submit as long
as he remained in Salamanca.

Recommending the affair to God, Igna
tius began to deliberate on his future plan
of action. He considered it a waste of
time to remain at Salamanca, as the
restriction laid upon him prevented him
from assisting those for whose salvation
he wished to labor.

He resolved, accordingly, to set out
for Paris for the purpose of there continu
ing his studies.

While studying at Barcelona, Ignatius
was in doubt whether, after completing
his studies, he should enter some Reli
gious Order, or go from place to place,
according to his custom.

He decided to enter upon the religious
life. His next step was to find some
Order where the primitive fervor had not
relaxed, as he felt that there he would be
more sure of satisfying his desire of suf-

The Prisons at Alcala and Salamanca 109

fering and assisting others spiritually by
bearing, for the love of God, any injury
or insult to which he might be subjected.

Even while at Salamanca these desires
were ever present to him. To this end
he directed all his studies, endeavoring at
the same time to persuade others to adopt
a like course, and to strengthen in their
good resolutions those who had already
embraced it.

When he had resolved to go to Paris,
he communicated his design to his com
panions, telling them to remain where
they were, until he could find a means
of helping them in their studies.

Many persons of rank endeavored to
dissuade him from departing, but all to
no purpose.

Placing the few books he possessed
upon a little ass, he took leave of his
companions about fifteen or twenty days
after they came out of prison.

no Autobiography of St. Ignatius

Those who met him at Barcelona
sought to deter him from going to
France, as at that time the war between
the two countries was raging with great
fierceness. Notwithstanding the many
acts of cruelty inflicted by the French
upon the Spaniards, many of whom had
been impaled, he persevered in his in
tention.

CHAPTER VII

HIS STUDIES IN PARIS, AND OTHER INCI
DENTS OF HIS LIFE

HE left for Paris on foot and alone,
and, according to his own reckoning,
arrived there toward the beginning of
February, 1528. While in prison, the
Prince of Spain was born, and from this
event we can determine the date of what
preceded and followed. At Paris he
lived with some Spaniards, and attended
the lectures given at the College of Mon-
taigu. As he had been advanced too
rapidly to the higher studies, he returned
to those of a lower grade, because he felt
that in great part he lacked the proper
groundwork. He therefore studied in a
class with children. When he first came

H2 Autobiography of St. Ignatius

to Paris, he received from a merchant
twenty-five gold crowns on an order sent
from Barcelona. These he put for safe
keeping in the hands of one of the Span
iards with whom he lived. This latter
very soon appropriated them for his own
use, and when called upon, could not
restore them. The result was that when
Lent was over Ignatius found himself
unprovided for, partly on account of the
loss mentioned, and partly on account of
other expenses. In consequence, he was
forced to seek his livelihood by begging,
and to leave the house where he lived.
Afterward he was received into the
Hospital of St. James, near the Church
of the Holy Innocents. This residence
proved no slight hindrance to his studies.
The hospital was at a great distance from
the college, and while he could not gain
admission at night unless he returned
before the sound of the Angelus, in the

Studies at Paris 113

morning he was not allowed to depart
before daylight. He could not, in con
sequence, be present at, nor give his time
to, the lectures with profit. He found
another hindrance, also, in loss of the
time needed in getting alms wherewith
to purchase food.

As he had not experienced interior
spiritual suffering for almost five years,
he mortified himself by austere fasts and
penances. After he had spent some time
in this way, living in the hospital and
begging his food, he noticed that his prog
ress in letters was not rapid. He then
considered what course to follow. He
had observed that many who lived as
servants of the lecturers in the colleges
had abundant time for study. He re
solved to seek some one whom he might
serve in the same way. He weighed the
matter well, and not without consolation
thought of it as follows : " I shall imag-

H4 Autobiography of St. Ignatius

ine that my master is Christ, and I shall
call one of the students Peter, another
John, and to the rest I shall give the names
of the remaining Apostles. Then, when
my master gives me a command, I shall
think that Christ commands me. When
any one else gives orders, I shall think that
the order comes from St. Peter or some
other Apostle." He was very diligent in
seeking a master, and spoke of the matter to
a bachelor and to a Carthusian monk, who
knew many masters, and to others, but he
was never able to find one.

Deprived of every resource, he was
told by a Spanish monk that it would be
a wise step for him to go every year to
Flanders, and there in two months he
could procure enough for the whole year.
He approved of the plan, after recom
mending the matter to God. On adopt
ing this plan, he brought back yearly
from Flanders whatever he needed for his

Spiritual Exercises in Paris 1 1 5

maintenance. Once even he passed over
into England, and from there brought
greater alms than he had gathered in the
previous years.

When he first returned from Flanders
he began to devote himself earnestly to
spiritual work. About the same time he
gave the Exercises to three persons, — to
Peralta, to Castro, a friend who dwelt at
Sorbonne, and to a Cantabrian who lived in
the College of St. Barbara, by name A ma-
tor. A great change was made in the lives
of these men. At once they gave to the
poor whatever they had, even their books,
while they themselves began to live on
the alms they begged, and to dwell in the
Hospital of St. James, where Ignatius had
previously dwelt, and which he left as
stated above. This incident aroused a
great outcry in the University of Paris,
because the two first were very famous
men. The other Spaniards at once under-

n6 Autobiography of St. Ignatius

took to oppose them, but unable to per
suade them by any argument to return to
the university, a great crowd went armed
to the hospital and led, or rather dragged,
them away.

On coming to the university they
agreed with their captors to complete
their course of studies, and afterward to
follow out their determination. Castro
went afterward to Spain, and after preach
ing for a while at Burgos, joined the Order
of the Carthusians at Valencia. Peralta
undertook a journey to Jerusalem on foot
and after the fashion of a pilgrim. In this
garb he was seized in Italy by a military
leader, his relative, who found a pretext
for bringing him before the Sovereign
Pontiff, from whom he obtained a com
mand for Peralta to return to Spain. All
these events did not occur then, but years
afterward. Exaggerated reports arose
against Ignatius at Paris, especially among

St. Ignatius at Paris 117

the Spaniards. De Govea was wont to
say that Amator, who remained in his
college, had been brought by Ignatius to
the verge of insanity. He therefore made
up his mind that as soon as Ignatius came
to the College of St. Barbara, he would
give him a public whipping as a seducer
of the pupils.

Now the Spaniard who had spent the
money of Ignatius and had not paid him,
had set out to journey to Spain and fallen
sick. As soon as Ignatius learned of this,
he was seized with a longing to visit and
help him, hoping by this to lead him to
abandon the world and give himself
wholly to God. And indeed to accom
plish this he wished to make the journey
barefooted, without food or drink. While
praying for this purpose, he felt himself
seized with great fear until, entering the
Church of St. Dominic, he resolved to
make the journey in this manner. The

1 1 8 Autobiography of St. Ignatius

fear that it might be tempting God then
left him ; on the morning of the following
day, upon arising, so great a fear seized
him that it seemed to him that he could
not even put on his clothes. In this
interior strife he left the house and went
out of the city, and the fear did not leave
him till he was nine miles from Paris.
At this distance there is a village which
the inhabitants call Argenteuil, where the
Holy Coat of Our Lord is said to be pre
served. As he left this place in great
trouble of spirit, a feeling of great con
solation and strength filled his soul with
such joy that he began to shout aloud
and to talk with God as he walked
through the fields. That night, having
completed forty-five miles, he went to rest
with a beggar in a hospital. On the next
day toward nightfall he lodged in a straw-
thatched cabin. On the third day he
arrived on foot. According to his re-

St. Ignatius at Paris 119

solve, he took neither food nor drink.
Upon his arrival he consoled the sick
man, helped him on board a vessel which
was about to sail for Spain, and gave him
letters to his companions, Calisto, Caceres,
and Artiaga, who were in Salamanca. Here
we may dwell for a moment on the fate,
of these companions. While Ignatius was-
at Paris he often sent them letters, telling;
them of the little hope left of calling them
to Paris for their studies. Still he urged
by letter Donna Leonora de Mascarenas
to use her influence with the King of
Portugal for Calisto, that he might receive
one of the burses which the King had
established. A certain yearly aid is called
a burse. Donna Leonora gave Calisto a
mule and money to take him to the court
of the King of Portugal. He set out,
but never reached that place. He came
back afterward to Spain and went to
India. He returned rich, to the great

I2O Autobiography of St. Ignatius

surprise of all at Salamanca, who had
known him in former days. Caceres,
after returning to Segovia, his native city,
began to grow unmindful of his former
purpose and life. Artiaga was first made
a magistrate. Afterward, when the Society
was established at Rome, a bishopric was
given to him. He wrote to Ignatius, " I
wish this bishopric to be given to one of
the Society." But as soon as the answer
came that this was not to be done, he
went to India, was made bishop, and died
there a strange death. While sick it
chanced that two phials of liquid were
placed in water to cool, one containing
a medicine ordered for him by the doctor,
the other a diluted poison called Solli-
manus. His attendant gave him by mis
take the poisoned draught, which he
drank, and thus ended his life.

Returning to Paris Ignatius heard many
rumors connecting his name with that of

He Seeks Acquittal 121

Caceres and Peralta, and learned that he
had been summoned before the judge.
As he did not wish to remain in doubt, he
went of his own accord to the Inquisitor,
a Dominican friar. " I heard that I had
been sought for, and I now present my
self." During the conversation he asked
the Inquisitor to terminate the matter
speedily. He had determined to begin
his course in arts on the approaching
feast of St. Remigius, and therefore wished
all other business completed in order to
apply himself to his studies with greater
profit. The Inquisitor on his part told
him that it was true that certain charges
had been made against him, but he allowed
him to depart, and did not summon him
again.

Toward the first of October, the feast
of St. Remigius, he began his course
under the preceptor Master John Pegna,
with the intention of fostering the voca-

122 Autobiography of St. Ignatius

tions of those who wished to serve God.
He intended to add others in order
the more freely to give his mind to his
studies. He followed the lectures in phi
losophy, and experienced the same tempta
tions with which he had been assailed when
studying grammar at Barcelona. During
the lectures he was troubled by so many
spiritual thoughts that he could not listen
attentively. Accordingly, as he saw he
was making but little progress in his stud
ies, he spoke to his preceptor and prom
ised to attend the lectures, as long as he
could find bread and water enough to keep
him alive. After making this promise, all
these untimely devotions ceased to dis
turb him, and he quietly pursued his
studies. He was at this period a friend
of Peter Faber and Francis Xavier, whom
he afterward led to the service of God by
giving them the Exercises. During the
last years he was not persecuted as at first.

Visits the Plague-stricken 123

Speaking of this to him one day, Doctor
Fragus remarked that he was surprised
that no one molested him. Ignatius re
plied : " This is owing to the fact that I
do not speak on religious topics. But
when the course is completed, we shall act
as formerly."

During the course of this conversation
a monk approached Doctor Fragus and
begged his aid in visiting a house, in
which there were many corpses of those
whom he thought died of the plague. At
that time the plague was beginning to
spread in Paris. Doctor Fragus and Ig
natius wished to visit the house, and pro
cured the aid of a woman who was very
skilful in detecting the disease. After she
had entered the house she answered that
the plague was certainly there. Ignatius,
also, entered and consoled and revived a
sick man he found lying there. When he
had touched the wounds with his hand,

124 Autobiography of St. Ignatius

Ignatius departed alone. His hand began
to cause him great pain, and it seemed as
if he had caught the disease. The fear
that came upon him was so great that he
was unable to vanquish and drive it away,
until with a great effort he placed his fin
gers in his mouth, and for a long time
kept them there, saying, " If you have
the plague in your hand, you will also
have it in your mouth/' As soon as this
was done, the illusion left him and the pain
he had felt in his hand ceased.

He was not allowed to enter the Col
lege of St. Barbara where he was then liv
ing, for all fled from him when they learned
that he had entered a house infected with
the plague. He was obliged to remain
several days outside of the college.

At Paris it is customary for those who
follow the philosophical studies to receive
in their third year the Petra, as it is called,
in order to obtain the bachelor's degree.

His Severe Illness 125

Now those who are very poor are unable to
comply with this custom, as it costs a gold
crown. While Ignatius was in great hesi
tation, he submitted the matter to the
judgment of his preceptor. The latter
advised him to receive it. He did so, but
not without a complaint on the part of
some, especially of a certain Spaniard who
had taken note of the fact.

While in Paris he suffered great pains
of the stomach for several days. On the
twenty-fifth day, for the space of an hour,
a very severe pain seized him, bringing
with it a fever. One day the pains lasted
for sixteen or seventeen hours. At that
time he had already concluded his course,
had spent some years in the study of the
ology, and had collected his companions.

As the disease grew worse day by day,
and the many remedies employed brought
no relief, the doctors said that the only
one left for him was to revisit his native

126 Autobiography of St. Ignatius

land, as nothing but his native air could
cure him. His companions gave him the
same advice. By this time all had deter
mined on their future conduct, namely,
to go first to Venice, and then to Jeru
salem, where they would pass their whole
life in helping souls. If, however, they
should not be allowed to remain in Jeru
salem, they were to return to Rome and
offer themselves to the Sovereign Pontiff,
Christ's Vicar, that he might use their aid
as he thought would be for God's glory
and the salvation of souls. They also
agreed to wait one year at Venice for
ships to carry them to the Holy Land ;
but if during the year no ship were at
hand, they should be absolved from the
vow, and go to the Sovereign Pontiff.
Finally Ignatius yielded to the advice of
his companions, in order to attend to
their business in Spain. It was agreed
among them, that after the recovery of

Attestation of Innocence 127

his health he should settle their affairs
and they should go to Venice, and there
await him.

He left Paris in the year 1535, but
according to the agreement his compan
ions were to leave two years afterward
on the feast of the conversion of St. Paul.
However, owing to the wars, they were
obliged to anticipate that time, and to set
out from Paris in the month of November
in the year 1536. On the very eve of his
departure, as Ignatius had heard that an
accusation had been made against him
before the Inquisitor, while no summons
had as yet been served, he went to that
official and stated what he had heard.
At the same time he told him that he had
several companions, and that he himself
was about to travel to Spain, and re
quested that sentence should be passed
upon him. The Inquisitor admitted that
the accusation had been made, but that he

128 Autobiography of St. Ignatius

did not think it worthy of consideration.
He said that he wished merely to see the
writings of Ignatius, meaning the Exer
cises. Having seen these he approved of
them very highly, and begged Ignatius to
give him a copy. Ignatius complied with
his request, but insisted that his trial be
brought to an end, and that judgment be
passed. As his request met with a refusal,
he brought a notary and witnesses to the
Inquisitor's house, and received their
testimony in writing concerning his inno
cence of the charges.

CHAPTER VIII

HIS ARRIVAL IN HIS NATIVE LAND AND

THE VIRTUES PRACTISED THERE HIS

JOURNEY INTO SPAIN AND ITALY

THE FAMOUS APPARITION AND HIS,
LIFE IN THE SAME PLACE

AFTER the event related in the last
chapter, Ignatius mounted the little horse
which his companions had purchased for
him, and began his journey toward his
native land. Even on the way he found
his health improving. As soon as he
arrived in the province of Guipuscoa,
his native country, abandoning the com
mon highway he followed a road through
the mountains because it was less fre
quented. He had advanced a short dis
tance by this path when he saw two
armed men approaching. The place was

famous as the haunt of murderers. The
K 129

i jo Autobiography of St. Ignatius

men passed him a little and then turning,
hurried after him. He was not a little
frightened, but still, addressing them, he
learned that they were his brother's ser
vants sent to meet him. For he had
reason to believe that a warning of his
coming was sent to his brother from
Bayonne in France, where he had been
recognized by several persons. Still
Ignatius kept on in the direction he had
taken, and shortly before he arrived in
the town he met some priests coming to
meet him. They wished to bring him to
his brother's home ; but their efforts were
unavailing. He went to a public hospital,
and afterward, at a suitable time, begged
for alms through the town.

Many came to see him in the hospital.
He spoke to them, and through God's
grace gathered no little fruit. Upon his
arrival, he resolved to teach the Christian
doctrine to children every day. His

Preaching and Charity 131

brother objected to this, and assured him
that no one would come. In answer
Ignatius said, "One is enough for me/'
However, as soon as he began to teach,
many came regularly, his brother among
the number. In addition to this, on
Sundays and feast days, he also preached
to the people with great fruit, and
thousands came many miles to hear him.
He labored also for the removal of many
abuses, and through God's grace good
results were obtained in many cases. To
give an example : By his representations
to the governor he obtained an order
forbidding gambling and other disorders,
under great penalties. He took means
that the poor should be provided for
publicly and regularly, and that thrice a
day, morning, noon, and evening, accord
ing to the Roman custom, a signal should
be given by ringing a bell for the recital
of the Angelus by the people.

Autobiography of St. Ignatius

Although at first he enjoyed good health,
he afterward fell seriously ill. For this
reaso"n, after his recovery, he determined
to depart in order to accomplish the busi
ness which he had undertaken for his
companions. He resolved to set out on
foot and without money. His brother
was grieved at this, and looked on it as
a disgrace to himself. Ignatius concluded
to yield this point, and at last, toward
evening, he consented to be carried to
the boundary of the province in company
with his brother and relatives.

But as soon as he had left the province,
he dismounted and without receiving any
sustenance for the journey he set out for
Pampeluna and thence to Almazonus, the
birthplace of Father Laynez. Then he
traveled on to Siguensa and to Toledo,
and afterward from Toledo to Valencia.
In all these cities, the birthplaces of his
companions, he would receive nothing

Sufferings on the Journey 133

from their parents and relations, although
they offered him a great many things, and
begged him to accept them. At Valencia
he had a conversation with Castro. When
ready to embark at Valencia to sail to
Genoa, several of his well-wishers dis
suaded him, because, as they asserted, the
Barbary pirates were on the sea with many
large ships. However, though they said
a great deal to inspire fear, still he did not
hesitate. Having gone aboard a vessel, a
great storm arose during the voyage.
This was mentioned before, where Igna
tius describes the three occasions on which
he was in danger of death. On this jour
ney he suffered a great deal, as I shall now
relate. One day after landing he wan
dered from his path and followed a road
which ran along the bank of a river. The
road was high, while far below was the
river deep and sluggish. The farther he
advanced, the narrower grew the road.

1 34 Autobiography of St. Ignatius

At last he came to a spot where he
could neither go forward nor backward.
He then began to advance on hands and
feet and continued thus for a long time,
full of fear. For as often as he moved it
seemed to him that he would fall into the
river. This was the greatest of all the
bodily labors that he ever experienced.
At last he escaped, but just as he was
entering Bologna he fell from a little
bridge and was so wet and dirty from
the mud and water as to afford much
laughter to a great crowd who observed
the accident. From his entrance into
Bologna until his departure he begged
for alms, and though he went through
the whole city, he did not receive so much
as a farthing. As he was ill, he rested for
a while at Bologna. Thence he directed
his steps toward Venice, traveling always
in the same way. At Venice he spent his
time in giving the Exercises and in other

The Spiritual Exercises 135

spiritual works. Those to whom he gave
the Exercises were Peter Contarenus, Gas-
par a Doctis, Rozes a Spaniard, and an
other Spaniard named Hozes, who, like the
pilgrim, was a great friend of the bishop.
Hozes at first would not make the Exer
cises, although he felt drawn to do so.
At last he resolved to undertake the
work, and on the third or fourth day
he opened his mind to Ignatius. He
said that he had feared that by the Exer
cises his mind might be imbued with false
doctrines. Indeed, he had been per
suaded by a man to be on his guard,
and for this reason he had brought along
with him a book to use in case he were
imposed on. He made great progress in
the Exercises, and finally embraced that
manner of life which Ignatius had estab
lished. He was the first of the compan
ions of the Saint to die.

At Venice another persecution was

136 Autobiography of St. Ignatius

stirred up against Ignatius. Some as
serted that he had been burned in effigy
both in Spain and in Paris. The matter
went so far that he was brought to trial,
but obtained a favorable sentence. At
the beginning of the year 1538 the nine
companions came to Venice and were scat
tered about the city in various hospitals
to minister to the sick. After two or
three months all journeyed to Rome to
receive the Pope's blessing before going
to Jerusalem. Ignatius, however, did not
go to Rome on account of Doctor Ortiz
and the Theatine Cardinal recently raised
to that dignity. The companions on their
return brought the value of two or three
hundred gold crowns which had been
given to them as alms for their projected
journey to Jerusalem. They would ac
cept it only in the form of bills, and
when they were unable to make the voy
age to Jerusalem they returned it to those

Waiting to Sail 137

who had made the gift. They returned
to Venice in the same manner that they
had set out for Rome. They traveled
on foot and begging, divided into three
parties, as they were of different nationali
ties. Those who were not priests were
ordained at Venice, having received facul
ties from the Nuncio, who was then in
that city and who was afterward called
Cardinal Verallus. They were promoted
to the priesthood sub titulo paupertatis,
having made vows of poverty and chas
tity. That year no ships left for the East,
on account of the breach of the treaty be
tween the Venetians and Turks. When,
therefore, they saw their hopes deferred,
they dispersed into various parts of the
Venetian territory, with the understand
ing that they should wait one year, as
they had previously resolved; when that
time had elapsed, they were to return to
Rome if it was not possible to make the

138 Autobiography of St. Ignatius

voyage. Vicenza fell to the lot of Igna
tius. His companions were Faber and
Laynez. Outside of the city they found
a house that had neither door nor win
dows. Here they lived, sleeping on a
little straw which they had brought with
them. Two of the three entered the city
twice daily, in the morning and evening,
to ask for alms. They returned with so
little that it hardly sufficed for their nour
ishment. Their usual food was bread,
when they could get it. The one who
chanced to remain at home did the bak
ing. In this way they spent forty days,
intent upon nothing but prayer.

After the forty days were over, Master
John Codurus arrived, and the four deter
mined to begin preaching. On the same
day and at the same hour, in different
squares, all began to preach, having first
uttered a great cry, and having waved their
hats with their hands to call the people.

Illness of his Companion 139

These sermons caused great talk in the
city, and led many citizens to a devout
life. Now the needed nourishment was
supplied to them more abundantly. While
the pilgrim was at Vicenza, he had many
spiritual visions. Consolations were sent
to him in great number. This was espe
cially so at Venice, while he was preparing
for the priesthood and for celebrating
Mass. On all his journeys, he received
great supernatural visitations, like those
which he had been wont to receive at
Manresa.

While still at Venice he learned that
one of his companions was sick unto death
at Bassanum. He was himself ill with
fever, still he undertook the journey, and
walked so rapidly that Faber, his compan
ion, was unable to keep up with him. On
the way he received an assurance from
God that his companion would not die
of this illness. As soon as they arrived

140 Autobiography of St. Ignatius

at Bassanum, the sick man was very much
consoled, and not long after grew better.
After this, all returned to Vicenza, and
there the ten tarried for a while, some go
ing about the neighboring towns to beg
for alms.

In the year that passed, as no means
could be had of journeying to Jerusalem,
they set out on their way to Rome, divided
into three or four parties. On the jour
ney Ignatius experienced singular visita
tions from God. After his reception of
the priesthood, he had resolved to put off
the offering of his first Mass for one year,
in order to prepare himself better, and to
ask the Most Blessed Virgin to place him
near her Son. One day, when he was a
few miles from Rome, he entered a church
to pray, and there felt his soul so moved
and changed, and saw so clearly that God
the Father placed him with Christ His
Son, that he did not dare to doubt it.

More Heavenly Visitations 141

When Ignatius was told that several other
details were related by Laynez, he replied :
" Whatever Laynez said about the matter
is true. For my part, I do not remember
the particulars ; but," he added, " I know
for certain that when I related what hap
pened I told nothing but the truth."
These were his words about the vision.
He referred me to Laynez to verify what
he narrated.

Once Ignatius left Rome for Monte
Cassino, to give the Exercises to Doctor
Ortiz, and spent forty days there. One
day, at a certain hour, in a vision, he saw
Hozes entering heaven. In this vision
he shed abundant tears of consolation.
He saw this so clearly that if he were to
say the contrary, it would seem to him
as if he were telling a lie. He brought
with him from Monte Cassino Francis
Strada. After his return to Rome, he
labored for the help of souls, and gave

142 Autobiography of St. Ignatius

the Exercises to two different persons,
one of whom dwelt near the Sixtine
Bridge, the other near the Church of St.
Mary Major. Soon the people began
to persecute Ignatius and his companions.
Michael was the first of all to be trouble
some and to speak wickedly of Ignatius,
and had him summoned before the gov
ernor for trial. Ignatius showed the
governor a letter written by the same
Michael, in which he commended Igna
tius very highly. The governor exam
ined Michael, and the result was that he
was exiled from Rome. After him fol
lowed Mindarra and Berrera, who said
that Ignatius and his companions were
fugitives from Spain, Paris, and Venice.
Finally, however, in the presence of the
governor and ambassador then at Rome,
both acknowledged that they had noth
ing which they could say against them
with regard to their doctrines or their

Pope Orders Vindication of St. Ignatius 143

lives. The ambassador ordered this law
suit to be abandoned. Ignatius objected,
saying that he wished the sentence to be
made clear and public. This did not
please the ambassador and the governor,
nor even those who had previously taken
sides with Ignatius. A few months after
ward the Roman Pontiff returned. While
he was at Tusculum Ignatius was ad
mitted to an audience with the Holy
Father, and having given some of his
reasons, he obtained what he wished.
The Pope ordered sentence to be passed,
and it was given in favor of Ignatius and
his companions.

Through the labors of Ignatius and his
companions, certain pious works were
established at Rome, as that of Catechu
mens, that of St. Martha, and that of the
Orphans. Master Natalis can tell the
rest.

APPENDIX

ST. IGNATIUS AND HIS WORK
FOR EDUCATION

IN the kingdom of Navarre, in the
north of Spain, among those mountains
whence the armorers of Toledo drew
their metal and forged for the world
their trenchant steel, in a region where
the generous, passionate, valiant people
seemed to have formed their character
on the austere grandeur of nature itself,
St. Ignatius was born.

The world represents him as a man
of few and stern words, in appearance
severe and dark, and yet a man in whom
intellect is ever prominent, but intellect
elevated by the grandeur of a soul of
chivalry and by an exquisite delicacy of
charity — this was the real character
- L 145

146 Appendix

of St. Ignatius. This will be seen in
the brief glimpse given of his life and his
spirit of charity, his absorbing love for
souls, in his work of founding missions,
his greatness of mind and heart, in the
work originated by him, and carried on
by his followers, in the cause of higher
education.

His character stands prominently on
the horizon of history. He cannot be
ignored, nor is his existence or his work
ignored.

His enemies have not passed him by
without notice, and his friends, the friends
of God, have rejoiced that, as God sent
him forth to teach and produce fruit that
the fruit might remain, the fruit has
remained.

St. Ignatius sends his voice down the
centuries as a great individuality. He
has spoken as a man of God, as a man
of ideas, a man of energy. He has made
his influence felt throughout the universe,

Appendix 147

not only in the civilized world, but in the
uncivilized portion, to bring it into civili
zation, or to bear to it the advantages of
civilization.

Other great men have spoken and have
sent forth their influence. Theirs has
been a message to the civilized world ;
it has been limited to one point of view.
It has been prowess on the battlefield or
on the seas, work in the ship of state or
in the fields of science. But Ignatius has
not been limited to any one of these.
He is the founder of a Religious Order
that has sent pioneers into all these fields
and forests of valor or research ; he is the
writer of the Spiritual Exercises that have
won a fame gained by but few authors ;
he is the father of many saints ; he is the
educator of generations ; he is the inspirer
of scientific, literary, theological, philo
sophical investigation, and the promoter
of discoverers and of pioneer missionaries
in the Old and the New World.

148 Appendix

Ignatius was born, in 1491, at the
chateau of Loyola, and at fifteen years
of age he was a page in the court of King
Ferdinand, and then a soldier under the
Duke of Navarre, his relative. The army
of Francis I penetrated into Navarre, and,
at the siege of Pampeluna, Ignatius, Cap
tain of Infantry, was wounded by a cannon
ball. His life is given in the preceding
pages.

I shall refer only briefly to it, and to his
conversion. He was a young knight fond
of gayety and feats of arms, and for some
time after he received the wound he was
confined to his bed while his broken leg
was set ; and while awaiting his slow re
covery he read the lives of the saints and
of Christ, as these were the books given
to him in place of the novels he had
asked for, as no others were in the house.

In reading the lives of the saints his
heart was touched. His eyes were opened
to the vanity of life and the reality of

Appendix 149

eternity compared with the worldliness of
the life he had been leading. Inspired
with enthusiasm at the lives of the saints,
he said, "What they have done, I can
do." The event of his life proved the
earnestness of his purpose.

He resolved to undertake a life of
penance and self-denial, and, while oc
cupied with these holy resolutions, he
wrote in a book the principal events of
the life of Christ and His glorious
Mother. It was at this time that Our
Lord sent him a vision to strengthen
and console him. He beheld one night,
as he was holding his vigils, the glorious
Queen of the angels, who appeared to
him holding in her arms her Blessed
Son, enlightening him with the splendor
of glory and charming him by her sweet
presence.

To her he ascribes the inspiration of
the Spiritual Exercises, and his Order,
imitating its founder, has shown the most

150 Appendix

unbounded affection and devoted filial
love toward the Virgin Mother of Christ.

At Alcala St. Ignatius studied, and there
won for the Society of Jesus, Laynez,
Salmeron, and Babadilla. He afterward
founded there a college where Vasquez,
Suarez, and St. Francis Borgia expounded
the Holy Scriptures. St. Ignatius sent
Father de Torres to Salamanca to found
the famous college where the illustrious
professors, Cardinal de Lugo, Francis
Suarez, Maldonatus, Gregory of Valen
cia, Francis Ribera, and many other illus
trious men were professors.

At the University of Paris, in 1534, on
the 1 4th of March, St. Ignatius received
the degree of Master of Arts and Doctor
of Philosophy, having received the degree
of Bachelor of Arts two years before.
The University of Paris had the honor of
having as pupils St. Ignatius, St. Francis

Appendix 151

Xavier, Peter Faber, Claude le Jay, Simon.
Rodriguez, John Codura, Paschasius,,
Brouet, Martin Olave, all honored with
the academic degree.

Among the earlier colleges founded by
St. Ignatius were the following : —

In 154.2 the College of Coimbra, in Por
tugal, arose. In 1546 St. Francis Borgia
founded the College of Gandia. In 1556
the College of Ingolstadt was founded.
In 1552 a college was founded at Vienna,
and in 1556 one at Prague. In 1553 the
Roman College was fully founded. And
in 1568 the colleges at Lima, Peru.

The German College founded in Rome
by St. Ignatius produced many remark
able men.

From it came i pope, Gregory XV,
24 cardinals, 6 electors of the Empire,
19 princes, 21 archbishops, 121 titular
bishops, 100 bishops in partibus infidelium,

152 Appendix

6 abbots or generals of religious orders,
ii martyrs of faith, 13 martyrs of charity,
and 55 others, conspicuous for piety and
learning.

This was at the end of the eighteenth
century. In our own time in one class
room Father Cardella counted seventeen
different orders of all different nationalities
present at the lectures of theology in the
Roman College.

The Roman College was the type of
the Jesuit College. It was begun by
Francis Borgia, in 1551, at the foot of the
Capitol in Rome, with fourteen members
of the Order and Father John Peltier, a
Frenchman, as Superior.

The professors taught rhetoric and
three languages, — Hebrew, Greek, and
Latin. There were present there at a
given time 2107 students, 300 in the
ology. The most eminent professors
filled the chairs : theologians like Suarez

Appendix 1 53

and Vasquez ; commentators such as Cor
nelius a Lapide and Maldonatus; founders
of national history schools, as Mariana
and Pallavicini; Clavius, reformer of the
Gregorian Calendar; Kircher, universal in
the exact sciences, while the other colleges
throughout the world remained provided
with their own required forces and main
tained their own prestige.

From this college came forth distin
guished men in every line of intellectual
life, and general eminence, men of elevated
thought and of noble and generous minds.
In particular three characters came —
young men that were to fill with admira
tion of their greatness the succeeding
century.

Stanislaus Kostka, a Polish noble who
died at seventeen years of age; Aloysius
Gonzaga, an Italian prince of twenty-three ;
and John Berchmans, a Flemish towns
man of twenty-two.

1 54 Appendix

Among some of the famous men edu
cated by the Jesuits we find Bossuet,
Corneille, Moliere, Tasso, Fontenelle,
Diderot, Voltaire, and Bourdaloue, him
self a Jesuit.

When Pere Poree replied to the remark
that he was not one of the great poets, he
said, " At least you may grant that I have
been able to make some of them." A
few others were Descartes, Buffon, Justus
Lipsius, Muratori the historian, Calderon,
and Vico, the author of "Ideas of His
tory," Richelieu, Tilly, Malesherbes, Don
John of Austria, Luxembourg, Esterhazy,
Choiseul, St. Francis de Sales, Lambertini,
afterward Benedict XIV, the most learned
of the popes, and the present Pontiff, Pope
Leo XIII, renowned for his learning and
wisdom.

Nearly all the Jesuit writers had been
Jesuit professors, with almost no excep
tion, and nearly all had taught humanities,

Appendix 155

belles-lettres, and rhetoric. Father South
well in 1676 numbers 2240 authors, and
Father de Backer in 1876 counts 11,100.

AUTHORS

We find some remarkable authors
among the Jesuit writers. Foremost
come the Bollandists, renowned through
out the world for their monumental work,
the "Acta Sanctorum." Similar gigantic
works were carried on by Fathers de
Backer, Sommervogel, and Pachtler. In
the various branches of learning we need
mention a few of the greater writers.

In astronomy, we find Ricci, Perry, De
Vico, Secchi, Curley, Sestini.

In mathematics, Hagen, Algue.

In naval tactics, "The Jesuit's Book."

In archaeology, Garucci, Marchi, the
master of De Rossi.

In Oriental languages, Strassmaier,
Harvas, Maas, Van den Gheyn.

156 Appendix

In theology, Suarez, Vasquez, Toletus,
Maldonatus, Franzelin.

In philosophy, Cominbricenses, Libera
te re.

In moral philosophy, Busenbaum, Gury,
Toledo, Ballerini, Layman, Lehmkuhl,
Genicot.

In asceticism, Alvarez de Paz, Gaudier,
Rodriguez, Scaramelli, Grou.

The Spiritual Exercises comprise a
whole library. Father Watragan has
written a work merely to record the edi
tions and commentaries on these Exercises.

THE EDUCATIONAL PLAN OF
ST. IGNATIUS

St. Ignatius had gathered about him a
body of picked men. The Roman Col
lege, the type of colleges of Jesuit educa
tion, would have for its professors only
those who had been doctors of the Uni
versity of Paris.

Appendix 157

The outline of the course of education
was given by St. Ignatius. It was com
pleted and developed by Aquaviva. The
work was still more perfected by Father
Laynez, of whom it is said, —

" St. Ignatius praised him not only on
account of other great merits, but particu
larly for devising and arranging the sys
tem of colleges."

As to the number of students found
under a unified method of thorough teach
ing, it will be interesting to take them in
review.

In Rome in 1584, the twenty colleges
attending classes in the Roman College
numbered 2108 students, in Poland there
were 10,000 young men chiefly of the no
bility, at Rome 2000, at La Fleche 1700.
In the seventeenth century at the College
of Louis le Grand, in Paris, the number
varied between 2000 and 3000. In 1627
the Province of Paris had in fourteen col
leges 13,195 students.

158 Appendix

The papal seminaries under Gregory
XIII, at Vienna, Dillengen, Fulda, Prague,
Gratz, Olmutz, Wilna, as well as in Japan,
were directed by the Fathers, as also that
of Pius V and of St. Charles Borromeo at
Milan.

Taking an average, there were more
than two hundred thousand students being
educated in these educational institutions.

A comparison could be made on this
basis of the work done by the Order and
that which is accomplished by Oxford.

If Oxford spends annually a revenue
of $2, 500,000 to supply facilities for
higher education to two thousand of the
nobility and gentry, how much would be
required to educate a quarter of a million
students, — not two thousand, but two
hundred and fifty thousand ?

The fundamental principles in the edu
cational institute of St. Ignatius were
these : —

First, solidity and thoroughness.

Appendix 159

The first condition of all higher studies
as well as of lower studies was such that,
as St. Ignatius said, " It was useless to
begin at the top, as the edifice without a
good foundation would never stand."

Let literature and philosophy be gone
through with satisfactorily, and then
theology may be approached.

Literature must come first of all. St.
Ignatius provides for law and medicine,
but by professors of law and medicine
outside of the Order ; but no professors
of the Order were sent for work outside
of Jesuit institutions. If the younger
men were sent abroad, the younger genera
tion would be deprived of that type; and
if eminent men were sent forth without a
permanent Jesuit College, the work would
not be that of the Order, but of scattered
individuals, and would soon perish.

In the cause of education St. Ignatius
had placed in his charter the watchwords
" Defence and Advance." As a leader of

1 60 Appendix

a military type he had gathered about him
the flower of youth and of mature age,
from college and university, from doctor's
chair and prince's throne, and in fifteen
years from the foundation of the Order
left one hundred colleges and houses in
Portugal, Spain, Italy, Sicily, Germany,
France, Brazil, and the East Indies.
Xavier traveled from India and Ceylon,
in the west, to Malucca, Japan, and the
coast of China on the east. Wherever
the energy and activity of Apostolic zeal
penetrated it was with the purpose, and
usually the result, of permanent Apostolic
work in the foundation of educational
institutions. Father de Backer says, —

" Wherever a Jesuit set his foot, wher
ever there was founded a house, a college,
a mission, there too came apostles of
another class, who labored, who taught,
who wrote/'

This is true even to our day where in
the Rocky Mountains, beside the mission

Appendix 1 6 1

house of Spokane Falls, rises the Jesuit
College of Spokane.

Sixty years later than the time of St.
Ignatius there were 272 colleges, and in
150 years the collegiate and university
houses of education numbered 769.

" Looking at these seven hundred insti
tutions of secondary and superior educa
tion," says Father Thomas Hughes in
his work on Loyola, " in their scope of
legislative executive power we find they
were not so much a plurality of institutions
as a single one.

" If we look at the 92 colleges in France,
although the University of Paris was in
one quarter of the city, and in that sense
materially one, — although including 50
colleges, — yet in the formal and essential
bond these 92 Jesuit colleges were vastly
more of a unit as an identical educational
power than any faculty existing. No
faculty at Paris, Rome, Salamanca, or
Oxford ever preserved the control over

1 62 Appendix

its 50, 20, or 8 colleges that each Pro
vincial exercised over his 10, 20, or 30
colleges, or the general of the Order over
the 700 colleges, with 22,126 members in
the Order."

At the present day we find the Jesuit
colleges in almost every part of the known
world. In Rome and in China, in South
Africa and North America, in the Philip
pine Islands as well as in Ceylon and
Egypt, in Australia and Cuba, as well as
in Syria and the city of New York.

We may glance briefly at the colleges
scattered over the world, containing to-day
52,692 Jesuit pupils.

This is a larger number than those
taught at Oxford and Cambridge and
Glasgow and Harvard or Yale or Prince
ton or in Paris and Edinburgh.

In the Jesuit College at Rome there
are 2082 students.

In Brazil, 757

Naples, 960

In Denver, 100

Sicily, 376

Appendix

In Turin, 516

California, 850

Rocky Mountains, 72
Venice, 5 20

Mangalore (India), 483
Austria, 1 746

Egypt,

Toulouse,

Madura,

Aragon,

Philip
pine
Islands,
Mu-

500
1581
1800
1414

Manila <

nicipal

Athe-

neum, 1 123
Normal

School, 680
Chili and Para
guay, 49 1 3
Castile, 2073
Cuba, Havana,
and Cienfue-
gos, 397
Colombia, 766

In Portugal, 560

Belgium, 6658

Bengal, 983

Ceylon, 35

Galicia, 474

Germany, 3443

Holland, 613

France, 3384

China, 122

Lyons, 2191

Syria, 608

Mexico, 684

Toledo, 782
Ecuador and Peru, 8 20

England, 1454

Zambesi, 64

Ireland, 883

Australia, 447
New York and

Maryland, 2815
Jamaica, West

Indies, 60

Missouri, 206 1

B. Honduras, 2122

Canada, 5 1 1

New Orleans, 504

1 64 Appendix

Thus the total number of students —
studying with professors of the Society
of Jesus under one university system in
all parts of the known world — is 52,692.

There has been no going back. Fifty
years ago, when the groundwork of re
building the 700 institutions that had
been destroyed by the suppression had
to be commenced all over again, there
were but 15,000, to-day there are 52,692.

St. Ignatius was born in 1491. The
first College of Coimbra was founded in
1542. From 1542 to 1773 is a period of
23 1 years. The suppression lasted from
1773 to 1814 (41 years). The new work
continued from 1814 to 1899, a period of
85 years.

Among the colleges founded in the chief
cities of the world are Loyola College, at
Loyola in Spain ; St. Omer's College, in
Belgium, the link between Europe and
America; Stony hurst College, in England;
Clongoes Wood, Ireland; Mangalore, in

Appendix 165

India, the only first-grade college in the dis
trict ; Melbourne, Australia ; St. Ignatius
College, California, the pioneer of Pacific
coast missions and of the Rocky Moun
tains ; at Kansas City the only boarding
college in the far West ; St. Ignatius, at
Cleveland, Ohio, one of the latest Western
colleges; Spring Hill College, at Mobile,
Alabama ; Georgetown College, at Wash
ington, D.C. ; Holy Cross College, at
Worcester, Massachusetts ; St. John's Col
lege, at Fordham, New York ; St. Francis
Xavier's College, in New York City.

In the proportion mentioned above, in
the same period (that is, a period of 231
years), there will be in the Jesuit colleges
263,690 pupils.

St. Ignatius died July 31, 1556. He
was sixty-five years of age. At the age
of thirty he hung up his sword at Mont-
serrat, and, with ready mind and heart
and pen, in thirty-five years he achieved
the gigantic work of the founding and

1 66 Appendix

developing the Order. The educational
work was projected and advanced in a brief
period of fifteen years, from 1542 to 1556.

He was a man of prudence and delib
eration, and of unswerving decision.

Vigilant and patient, whenever he ap
peared account had to be taken of the
man ; and so with his Order, whenever
it appears it is to be recognized either by
foes to oppose it or friends to love it and
forward its work. It has its churches — its
missions — its colleges. In its churches it
is faithful to the teaching of Christ and
His Church, loyal ever to the Vicar of
Christ; in its missions, unbounded in zeal
and personal self-sacrifice ; in its colleges,
it aims ever at the solid and thorough
training of complete Christian education.
Ignatius of Loyola made his Order to go
on without him, and it goes on just as
he made it.

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